Kurma Purana Full (Parts 1 and 2)

THE

KURMA-PURANA

Part I

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CONTENTS

Chapters Part I Page

1. Salvation of Indradyumna 1

2* Duties of Castes and Stages of life 21

3. The Order of Stages of life and the four Castes 33

4. Creation of Prakfti 39

5. Calculation of Time 47

6. Lifting the Earth by Vi$mi-Varaha 52

7. Creation 56

8. Mukhyadi Creation, Progeny of Svayambhuva

Manu and Dak$a 68

9. Manifestation of the lotus-Born Deity —Brahma 68

10, Creation of Rudra 76

11, Incarnation of the Goddess 84

12, Glory of the Goddess Parvatl 86

13, Progeny of Dak$a’s daughters 124

14, The race of Svayambhuva Manu 126

15. Destruction of Daksa’s sacrifice 132

16. The families of Daksa’s daughters 142

17. The story of Trivikrama 165

18. The Race of KaSyapa 173

19. The Dynasties of Sages 175

20. Glory of Royal Dynasties 178

2L The Race ofIksvaku 186

22. The Lunar Race 191

23. The Race of Jayadhvaja 198

24. The Dynasty of Yadu. The Race of Krostu 203

25. Krsna’s Panance 210

26. Krsna’s stay at Kailasa : The Origin of the

Ling a 220

27* Royal Dynasties 230

28. Arjuna meets Vyasa 232

29. Yugas s their nature 232

30. The Kali Age 237

31. Glory of Varanasi 243

32. Greatness of Varanasi, Glory of Orikaresvara

and Krttikesvara 251

33. Greatness of KapardiSvara 254

34. Glory of Varanasi, Greatness of Madhyame£vara 259

35. Places of Pilgrimage. Glory of Varanasi

(concluded) 262

36. Prayaga, its Greatness 266

37. Glory of Prayaga, Procedure of Pilgrimage 270

38. Greatness of the holy place Rnamocana 274

39. Glory of Prayaga and other Tirthas 276

40. Arrangement of the Universe 277

41. Seven Worlds; Planetary System; Solar Chariot 282

42. Functions of the Twelve Adityas 286

43. * Bhuvana Ko£as; Functions of the seven rays of

the sun; Chariots of Planets 289

44. Arrangement of the Universe; Description of

the Upper and Nether worlds 293

45. Bhuvana Kosa : Seven Dvipas and Mountain

Ranges 296

46. The abodes of Guardians of Worlds 300

47. Ketumala and other sub-continents 303

48. Jambu-dvipa 309

49. Plaksa^ and other continents 31 +

50. Puskaradvipa 321

51. Manvantaras, lord Visnu’s glory; his four mani¬
festations 324

52. Branches of the Vedas 329

53. Incarnations of Siva in the Vaivasvata Man-

vantara 332

kOrma purana

brAhmI saMhita

CHAPTER ONE

Salvation of Indradyumna

1. * After making obeisance to the inscrutable Lord
Visnu who has assumed the form of Kurma 1 (a divine tortoise),
I shall recount that Puranar narrated by the Creator of the
Universe.

1. Kurma —The Divine Tortoise is normally regarded as the second
incarnation of god Vi$nu but 13h* P* 1.3.16 states it to be the eleventh. In
Bh* P, VIII. 5,8-10, wc are told that in the sixth {c&k$u$a) Manvantara,
Lord Visnu ‘by a ray or his essential nature, appeared as Ajita, the son of
Vatraja and Sambhuti* and supported mount Mandara, while gods and
demons were churning the sea of milk for extracting nectar* The Bh. P f
gives the credit of churning the ocean to Lord Vis$u (VIII. 7.16).

The Divine Tortoise still resides in the Hxranmaya continent, where
Aryama, the ruler or the manes, worships him. His manira is :
cm name bhagavate ok updrdva
5Qrva-SQttv<i-gu$a-vi£c$G$tsytf n upaiekfita-
sthdndjya t name vat f maps bh&mn« name
namo'vGsth&n&ye names d j

Bh, P. V. 18.30

AP. does not give the parentage of Kurma r but states that when due to
the curse of sage Durvasas, gods lost their glory, Vifnu advised them to
churn out the nectar from the sea, and at that time, when the supportless
churning-rod—mount Mandara—-began to sink into the water, god Visnu
assumed the form of a divine tortoise and supported Mandara (AP* 3-1-8).
Even KP* merely states in verse 28 below ;

“When it (the sea) was being churned, god Janardana who had
assumed the form of a tortoise, bore (onits back) mount Mandara (the
churning rod) to achieve the good of gods/ 1

Thus Bh, P. shows a developed stage of the Kurma-legend.

2. Purdw —‘A tract of literature recording ancient events*' The terms
itih&w and Pur&pa overlap* ai both deal with ancient events* Amarasimha
(5th Gent A.D*) distinguishes Purfyta as *a work characterised by five topics
viz, Sarga (creation), Pratisatga (re-creation after the dissolution of the
universe), vamfa (dynasties of gods, PrajapatU etc*), Manvaniara (aeons pre¬
sided over by Manui), Vamf&rwcmta (history of descendants of the solar

2

KUrma Pur&na

2. At the end of their sacrificial session, the great
sages staying in the Naimisa 1 forest enquired the sinless

and lunar and other dynasties), while Itihdsa is ‘the record of past-events 1
{Purfrvfita) w As a section or literature Pur&pas existed in Vedic times and are
mentioned as such along with Brdhma$as y Itihdsa and JsfdTdiamii gdthd in the
Atharva Veda (AV. XI.7*24; XV, 6.1 1) . Probably at that time, there might
have been one tract of literature called Pvrdpas —a tradition recorded in the
Afatsjra (MR 53*45), Skanda (SKP. Rcud M&h&tntya I, 23-30) also Patahjali
{Mahdbh&sya I, p. 9), In the Sutra period, different Purdpa works came into
existence and A past am ba quotes two verses from a Purdpa and summarizes
the view of a then Bhavifyat Purdpa {Ap t Dharma StiUa 1*6.19* 13; 11.9*23.3;
II. 9*2 4 + 6). Their number multiplied in the early Smrti period, ai Manu
(III, 232) and Yajnavaikya (III, 189) use the plural Purdpdnu The eighteen
number of Pw&qqs is mentioned in the Mah&bhdrata and later works
5-46,4} (For details vide Intro-),

L raiding in the Naimisa forest 1 *

JVtfrtHfVfl forest is the conventional venue of the recital of Purdpas. 11 is
modem Nimsar, at a distance of 20 miles from Sitapur and 45 miles to the
North-West of Lucknow, Nimsar is a railway station on the former Oudh-
Rohilkhand Railway.

This Naimisaranya is on the banks of the Gomati i.c. in the U.P, Here
DMarathi R&ma performed his Horse-sacrifice ( Aiia-medha) vide VR, VII.
91,15 and it is here that Queen Sita disappeared into the earth at the time
of her second ordeal (VR, VIL 97).

The name “Naimisa** has two popular etymologies, one connected
with nimifa ‘‘winking of eyelids” and the other with netni '‘the felly of a
■wheel”.

Sridhara, the oldest and respectable commentator on Bh. P. 1.1.4
states that the forest is so-called as Lord Vi$nu destroyed the Asura army
within one winking of eye-lids and he quotes the authority of VR. P. on
this as follows :

mm krtvd kite dew munirh Gauramukham tedd /
uvdea nimiftpedam nihatam D&naomh balatn //
arapyi*smiths talas tixton N&imif&rapy<ismi\jftitem /
bhauiiycti yath&rtham vai Brdhtnapdn&m viU^akatn //

The other popular etymology connects this name with ntmi or ‘the
felly of a wheel 1* God Brahma wanted to recommend a holy place where
sacrifices or penance or religious observances could be fruitfully performed.
He created mentally a wheel and it was at this place that the felly of that
wheel fell off, and this site came to be known as “Naimifa”. As VA. P.I.2.8
antes it ;

bhramato dhmrnfrtakrasya yatru ntmir aff ryata j
karmapd una tdkhydtash Namiftm muni-p ifjitem //

1.1.2

3

Suta 1 Romaharsana,* about the holy compilation of the Purdna*
(called the KOrma),

This verse is quoted verbatim in fib. P. 1. 1.2.6. The DB. 1.2.26-32
confirms the same etymology and adds chat Kali* the presiding deity of this
Iron Age* has no entry i.e. influence in that forest.

But before the Aryans migrated towards the east, there seems to be
another Naimif&ra$yQ in the Kuru region mentioned in the Chdndogya Upa ,

I. 2.13* also in the Kd^haka Samhitd 10.6* the T&xtdya Mahdbrdhmajtft 25.6,4. It
is to this Naimi$&rapya on the bank of the Sarasvaiti that MBH Vana 83.109
refers and an explanation of the change in the course of the Sarasvati to the
eastern direction is given, MBH Salya 37.35-57.

But by the time of the PuTd$as t Aryans were already settled in eastern
India* hence the Purariic Naimisaranya is accepted as Ntmsar in the U.P.

1. Suta —According to Smftis t a Suta is the offspring of a Brahman a
woman from a Ksattriya male (Manu X. 71; Yajnavalkya I, 93-94).
Gsutairm regards Suta as a Pratiloma f Dharma Sutra —-Dh. S. 15-16).
Kauplya* however, notes that the SQta mentioned in the Purd^as is to be
distinguished from ordinary Brahman as and K?auriya* (Paurdplkas tvanyah
sdto M&gadhaica Brahma-Kfattrdd oUcfatahjArtha £dstra III. 7 p. 165)* He
implies that though Sutas of his times, being a pratiioma caste* were inferior
to fir&hm&pas and Ksattriyas* the S&ta narrator of the Purdxtas was different
i.e, was a great sage or a semi-divine person—a view endorsed by KP. 1.1.6
which states “The Supreme Person (Lord Vitypu) has incarnated himself in
your (Suta’s) form**. The same verse gives a popular etymology of SOta from
su —*to extract soma juice* and that in the sacrifice of god Brahma, Suta was
born on the day of the extraction of the soma juice (Sulydha) for recounting
the (Purdfta) SamhitA —a legend supported by VAP. I, 26-33 and 62-147. Bd.P

II. 27.65-87, V. 1.29-32, Bd. P, IL 36.158^73, SKP. Prabhisa L8,

2. Roma ( Loma -) harfaoa —As verse 6 below explains* the Suta is
called Romahanapa as all the hairs on his body stood on their ends,
‘thanks to the delight on hearing the words of Dvaipftyana (Vyisa)’, A
view supported by SK, P. Prabhisa 1.6, But Va, P. 1.16 states that
he was so designated as he made the hair of his audience bristle by his
eloquent elucidation :

ttm&ni harfaydUcakn trotflt&rh yat sttbhdfitaift /

Karma^d prathitas Una loke'smtifoTnahaTfapah If

Romabarfa^a had six disciples : Sumati, Agnivarcaa, Mi tray us,
Saihsap&yana, Akftavra^a and Savaroi, Unfortunately the hot-headed
Bmtar&ma who was misled by his designation Stila killed RomaharWa
when he found him occupying a higher seat in the assembly of Brihmanas*
at the time of his visit to the great sacrificial session at Naimi?&ra$ya
(Bh. P. X, 78.28). His ignorance of Sdta's special status becomes evident
when he demanded why a child of irregular marriage (pratiiamqjafr) was pre¬
siding over (from a higher seat), Thu was the end of that great scholar sage,

3. Vydsa —The “arranger” of the Vedic Sarit/ul&s in thrir present form

4

KUrma Purdna

3. O highly intelligent Suta ! The worshipful sage
Vyasa, the most excellent among the knowers of the Brahman had
been served and worshipped devoutly by you with the object of
(understanding) the meanings of Itihdsa 1 (Historical work viz.
the Makdbkdrata) and the Pur&ms*

4. You are called Romaharsana as all your hairs stood on
their ends, thanks to the delight on hearing the words of Dvai-
payana (Vyasa),

5* Formerly, it was your worship alone whom the holy
sage Vyasa himself directed to narrate all the compilations of
Puranas to the sages.

and (he author of the MahShharata and IS Maha-Puranas. He was the son
of Satyavati, born from sage Parasara but before her marriage with Santanu.
The Karavira Mdhdtmya f a glorificatory work {Tirtha Mdhdtmya) which claims
to be a part of the Padma Purdpa states that in the previous birth Paraiara and
Satyavati were a duly married couple, and Satyavati saved Parasara from
die amorous distractions of the celestial nymph Rambha, while he was
performing the penance for having Lord Vt^nu as his son. Visnu gave him
the boon and promised to be born as his son. Soon afterwards Satyavati
was late to return from bath, as her mind was attracted by the family-life of
fishes in the river water. He cursed her to be a fisher woman. She prayed
that Lord Vi$£U who promised him to be his son, should be from her. The
sage agreed and thus Vyasa was born from an unmarried Satyavati [Karavlra
Mdhdtmya Chs. IX, X and XVI).

Vy&sa was called Krsna Dvaip&yana as he was dark in complexion
and was given birth by Satyavati on an islet in the river.

He was the progenitor of Dhitar£$tca, Papdu (and Vidura also) from
the queens of Vicitravirya who died issueless. He is believed to be a person
with a very tong (deathless) life {cira-jiiin),

t, Itihdsa-*- Originally it indicated a legend with a Vcdic hymn. Yaska
recounts a few such legends and presents earliest prose versions of itihdsa
legends e.g. the story of Devapi and Santanu* The Brhaddtvald (5th Cent.
B.C. ace. to Macdonell, Intro, p. XXlII) in several places, points out what
Vedic hymns are regarded as or contain Itihdsa (VI. 107, 109; VII. 7.153).
Later on the connotation of Itihdsa changed and it came to be looked upon
as a distinct branch of literature since the time of Atharva Veda (XV. 6-4 etc.),
and was given the status of the fifth Veda (Ch&ndogya Up. VIII. L2.4).
The Mahdbhdrata —-an itihdsa pat txte ilenc* —shows how legend, history,
philosophy, religion, etc, are synthesized under the term Itihdsa.

1.1.6-10

5

6, The Supreme Person (Lord Vis^iu) has incarnated
himself in your form, with a ray of his own Self, at the time of
the sacrificial session of god Svayambhu (the Self-bom god
Brahma)—a session which extended (over many days)- It was
on the day of the extraction of the Soma juice ( sutydka ) 1
that you were born in order to recount the Samhitd (the
sacred text of Purdrias ).

7, Hence, O holy Sir, proficient in the interpretation of
Puranic lore, we request your worship to narrate the excellent
Kurina Purdna It behoves you to narrate it to us*

8- On hearing the words of the sages, Sula* the most
excellent among the knowers of Purdnas^ bowed mentally to his
preceptor Vyasa, the son of Satyavati and said:

Romakar$ana Said :

9. After bowing down to Hari who is the source (i.e,
the Creator) of the universe and has assumed the form of the
divine Tortoise, I shall narrate that divine story of the Kurma
Purdna that destroys sins.

10, On hearing it (thedivine story) even a sinner attains
the highest state of existence. No one should recount this holy
story at any time to an atheist or anon-believer.

1. Sutydha —The day (generally the 5th day) on which Soma in the
Agmsforua sacrifice is extracted. The day is called Sutye,

2, Purapant Kaw mam —It is called the KQrma (Maha) Purdpa as it was
related by Lord Visnu in the form of a divine tortoise ( Kurma) first to
Indradyumna, and then to sages and gods in the form of his previous
dialogue with Indradyumna. {sec below verses 43 onwards and especially
verses 123-27) The Natada Purdna (NP) I. 106.1-3 states :

Srpti vats a Mar tee tvam pur&narh Kurma-iamjfiakam j
Lakfmi-KalpdnucaTitamyatra Kurmavttpur Harijji // 1 //
dharmdrtha-kdma^mokfdpdm mdhdtmyam ca prtkak Pfthak f
Jndradyumrta-prasangena pr&har$ibhyo day&nvitah jj 2 //

The same verses are practically repeated in the Afatsya Pur&pa (Mt, P.
53.46-47) but it adds that it was narrated at the subterranean region called
Pasdtala to sages in the presence (lit. vicinity) of Indra, as a dialogue bet¬
ween Kurma and Indradyumna. This portion, narrated by the SQtl to the
tagei In Naimi?a forest, is the oldest portion.

6

KUrma Purdnta

11* One should tell this story narrated by Narayaria
himself to a righteous twice-born (Le. Brahmana, Ksattriya or
a Vai4ya) who is faithful and quiescent. 1

12, A Parana has five characteristics 3 viz, Satga (Crea¬
tion) f Pralisarga (Re-creation after deluge or destruction), Vathfa
(the genealogy of Kings), Manvaniara (the great aeons presided
over by Manus) and Varfddnucarita (the detailed description of
the race of sages and Kings both of solar and lunar races),

13 - 15 . The first Purdna is Brahma; then is the Padma ; the
Vaifriava; then the Saiva, the Bhdgavata , th tBhavi^ya^ the Naradiya t
the M&rkandeya , the Agneya, the Brahmavaivarta , the Lihga y the
Vdrdha t the Skanda^ the Vdmana , the Kurma y the Mafrya, the
Garuda , and then the Vdyaviya. The eighteenth Purdna is called
Brahm&nda Purdna. 3

1. Verses ]0 and 11 ' enumerate the qualities of a person eligible to
listen to this Purina. Cf. BG, 18.67

idam U ndtapaskdya ndbhaktdya kaddeana f
na c&inirufave v deyam na ca mdm yo*hhyas uyati j)

2* These five characteristics or enumeration of the main five topics of
Purdpas are mentioned in AP. 1.14, BS. P. I-2.4-5, Bd. P. I, 1,37.8, BVP IV*
133.6, GP. I. 21.5,14, SK. P. VII. 2.84, VP III. 6,25. Amara Siriiha
{5th Cent. A*D.) has recorded them in his lexicon— Amaru Kola 1.6.5,
Though these topics formed an integral part of a Purdpa, “The (Parana) texts
that have come down to us hardly conform to this definition, since they
contain either something more or something less than the limitations set by
it 11 [The History and Culture of Indian People t VoL HI The Classical Age, p. 292).
For example the Ndrado Pur&pa gives practically nothing about Vamla and
Vanddnucarita, It contains very little about Sarga (NP. I* 3.1-36 and
I. 42), Pratisarga (NP. 1.5) but adds extra materials on Dharma-Sdstra^
Tirtha Mdhdimya y Vsdddgas etc . If it is assumed that the definition was baaed
on the contents of actual texts, then the present texts of the Purdpas must
presumably be revised or mutilated versions of the older Purdpos.

It may however be noted that here the word Pur&pa stands for Mah&-
Pvrdpa a term used in the Bh* P. XII. 7J0 (as mahat Pur&pam), in BVP.
IV. 133.7 (as mahatdm purdpdndm) and VP. 111,6-24 (mahdpttrdpflttyetdni) r

3. It is noteworthy that although K.P. states that it is enumerating
the list of eighteen Mah&pur&pas , actually the list given here (in KP. I. 1.13*15)
contains Nineteen Mah&purdpas. The list of the Mohdpur&pas given here is
repeated in Bh. P, XII, 13.4^8, BSP. 1., (Brahma Parva ) 1.61-64* AP.272.1-23*
BVP IV, 133, ll-2i ( Mt. P. 53*12,57, NP. L 19 21-28, SK. P. Pra&futsa
Khaptfa 2.28-77, VP.II 1,6^21-24, As VP. is e&ilicr than most of these it is
possible that other purdpas adopted its list.

1.1*16-20

7

16. O Brahmanas, after hearing the eighteen Purdgas
other Upa-Pur&nas 1 have been briefly narrated by the sages,

17-20. The first (Upa-Pur&na) is mentioned as Sanalkumdra.
Thereafter, the second is the Ndrasimka . The third one is known
as the Skanda and it has been recounted by Kumara (Skanda) *
The fourth is what is called Siva-Dharma and it has been
recounted by Mmdiia himself* Then there is the wonderful

As P. V. Kane notes there is a considerable divergence about the
names of the 18 Mahd-Pur&#as t For example the VP. HI* 6.21*24 drops
the Vdyu P. from the list and adds £wa. The BS.P. list omits the N&radiya
and Brahmavatvarta pur anas, while the Vdyu Purd$a (II* 42*1-11) deletes the
Agni and Linga Pur anas.

These Mahdpurd^as arc further classified by the Pd P. {U tiara Khanda
263.91-4) into Sdtivika, Rdjasa and Tdmasa groups. The Vif$u, Ndrada*
Bhagavitia, Garuda, Padma and Vardha Pnrd^&s are S&ttvika. The Brahtnd^4 a i
Brahma, Brahmavaiuarta f Vdmana and Bhaui$ya are Rdjasa. The Mttisya, KHrnta r
Linga* Siva, Agm and Skanda arc Tdmasa . It appears that the author of the
Pd. P. classified these according to the three Gods Vi?nu, Brahmi and
Siva, whom these Paranas are supposed to extol mainly. But all Pardons do
not agree with this classification. For example, Mt. P. 53.68-69 regards the
Agni Parana as Rdjasa. To reconcile the number nineteen in the list of
Mahdpurdnas, in KP« it has tried to explain that the Vdyu and Brakmd$4 a
Purdjtas are one and the same, but anyone who reads those two Pardons will
find that they are different texts.

I. Upa-P>ifd(Las —The list of Upa-Puranas given below is reproduced
on the authority of KP. by Narasirhha Vajapeyin in Pfilydc&ra-Pradipa (p-19),
Raghunandana in Smfti-tattva I (p* 792-3), Mitra Miira in Vtramitrodaya^-
Partbhdfd Prak&a, pp. 13-14, HemldrPs C^urwir^fl Cintdmapt I, pp,
13-14 and SK. P. under Upa-purd$a f in different contexts in SK. P-
(e.g. Revd Khapfa—lM.Sl, Prabhdsa Khapda 1.2.1M5) f DB I. 3.13*16,
BVP quoted in Vtramitrodajya, Paribk&fd Prahdia, p. 14, anonymously in
Prasthana Bheda, p. 10 of Madhusudana Saratvati.

As R.C. Hazra in the Upa-Purd$as (ABORI XXI. i-ii p. 50) shows that
the date of formation of the group of Eighteen 1 Upa-purd^as as found in the
above verses of KP. t is earlier than 850 A*D., and that the age of the Upa -
Purdjias should be traced approximately to the Gupta period* Mitra Miira,
in Viramilrodqya — *ParibhA$& Prak&Sa, p. IS assigns them a much earlier period
as he claims YajAavalkya (of the Brhad&rafryaka fame) to have recognised
their status ai Purdpas* To quote et&njf upa-purdpStu pard^ebhya «u nirgatdnfti
Tdjfiapaikytna Purdaatwna sadgrhU&ni j

Lastly, it may be noted that the following names are common to the
liMs of Purinas and Vpa-purd^as : Skanda, N&rodlya, Vdmtwa, Braknt&pfa.

8

Ktirma Purdna

{Upa-Purdna) recounted by Durvasas* Thereafter it is the
Pfdradiya. Then come the Kdpila^ Vamana and those narrated by
USanas, Then there are the Brahmd$(la t Vdruna, FCdlikd, Maheivara ,
Sdmba and Santa containing the essence of everything, and those
narrated by Parasara, M&rica as well as the one known as the
Bhdrgava.

21-22. This excellent KUrma Purdna is the fifteenth Purdna .
It is a holy story that consists of four different Samhitds 1 {Com¬
pendia). The four sacred Samhitds which lead to the attainment
of Dharma (Righteousness), Kama (Love), Artha (Wealth) and
Mok$a (Salvation) are Brdhmi^ Bhdgavaii , Sauri and Vai$mvi.

23* This Brdkmi Samhitd 2 is on a par with the four Vedas*
In it there are six thousand verses in number.

24. O great sages, the greatness of Dharma , Artha ^
Kama and Mok$a is completely known from it. The Supreme
Controller, the Brahman is also known from this.

25. This divine sanctifying story consisting of Sarga { crea¬
tion), Pratisarga (secondary creation), Vaiiifa (dynasties), Manvan*
tara (Manu-Ages), and Vamidnucarita (accounts of the dynasties
and the meritorious accounts relating to gods) 3 was narrated on
a certain occasion.

1. Catasrah Samhit&h etc .—The statement that KP. consists of four
Samhitds viz. Brdhml, Bhdgavati, Sauri and Vai^iavi agrees with the sta temejit
in NP. I. 106 which gives the break-up of the total number of $ takas as
follows : Brdhmi Sam (6000 verses), Bh&gavati Sam, (4000 verses), Sauri Sam
(2000 verses), and Vaispavi Sath (5000 verses). The present KP. is not aware
of the contents of other Samhitds, though it records the names of the
Samhitds.

2. Brdhmi Samiitu —As KP, explains both in the next verse and
infra II. 44.132, this Samhita is called Brdhmi as it explains and extols
the real nature of the Supreme Brahman :

atra tat pararnnm Brahma

Kirtydte hi yathdrthatah //

It is a moot point whether the fvP. had at any time four Saihhitds as
Suta Romaharsana concludes the Brdhmi Samhttd by stating it to be the
whole KP.:

rtad vah kathitam viptd . . .

Kaurmaih purdpam akhihm

Yaj jag&da Gadddhaiah j

3. This is a standard definition leptated in a number of Ptiropaj them*
*eke* (eg. AP. 1.14, GP, 1.2.27, Mt. P. 53,64, SVP. Vdyavlya Sam. 1.41, VP.

1.1.26*30

9

26* This story should he retained in memory by virtuous
Brahmanas and others who have mastered the Vedas , I shall tell in
details that story which had been formerly narrated by Vyasa-

27, In days of yore, the gods in co-operation with Dai-
tyas and DanavaSj made the mountain Mandara their churning
rod and churned the milk-ocean., 1 for obtaining the nectar,

28* While it was being churned, Lord Janardana assumed
the form of a divine Tortoise* and bore the mountain Mandara
on his back with the desire for the welfare of the gods*

29. On seeing the imperishable Visnu, the cosmic witness
(Sdkpin) assuming the form of a Tortoise, Narada and other
great sages along with the gods eulogised the Lord*

30. In the mean time, goddess Sri, the beloved of Nara-
yana, emerged (out of the sea) there while churning* Lord
Visnti, the Supreme Person, took possession of her (as hb
consort)*

111.6.2,5 etc-) and recorded in the Amur a Koia 1*6,5* Scholars like M* W inter*
niiz presume the existence of Suta Samhitd (like the Vedic Samhitds) which
Formed *a part of religious cere monies at the sacrificial jmd domestic festi¬
vals. * (HIL. Vol. 1* 311-13). This sacrificial milieu of the Brahmaria period
let! to the formation of an encyclopaedic literature which was broadly
classified under five topics mentioned in this verse* But ‘The texts that
have come down to us under the title Puraga hardly conform to this defini¬
tion* (The Classical Age, p. 292) - It was due to the process of Aryanisation of
pre-Aryan masses and assimilation of foreign invaders like Greeks, Sakas
etc* that there is a conglomeration of Aryan and non-Aryan legends of gods,
demons, snake deities, old sages, kings etc* Some Purd par like AP*, GP* t NP.
are ancient encyclopaedias* Most of them are rich in Dhatma lustra
material (Kane—HD Vol* I, 16+-67). Many amalgamated Agamic Vai^a-
vi$m, Saivism etc* with the Vedic tradition. Thus Furana* form a popular
encyclopaedia of ancient and mediaeval Hinduism (EKE X. p* 448), though
they violate the soc ailed definition Purdnarh paficalakfO(iam KP* however
conforms to this description to a great extent*

1. Churning of the Milky ocean for obtaining the immortalising
beverage— Amjta —is one of the most popular legends in Purdpas found also

in the Mbh, I* 17, VR. 1*45.17-J8, 38, Bh. P. Vlll.5.1 M8, AP* 152 etc.

This background story is essential to describe the Tortoise incarnation
of V)fnu who had to support the churning rod of mount Mandara on his
back to enable gods and demons to extract Arntfa from the ocean.

2, Vide Note 1.

10

Kurma Pur art cr
■

31* Accompanied by Indnt, Narada and other great
sages who were fascinated by the brilliance of Visnu addressed,
these words conducive to their welfare to Visnu, the
unmanifest*

32* O Lord Narayana, Lord of the Lords of Devas^,
who have assumed the form of the Universe, be pleased to tell
us ? the suppliant enquirers, who is this goddess of wide eyes*
Be pleased to explain this precisely to us.

33. On hearing their words, Visnu, the suppressor of the-
Danavas, spoke thus to the sinless Narada and others after cast¬
ing a glance at the goddess.

34. This is that great Sakti (potency) of my form and
the embodiment of Brahman, She is my beloved Maya, 1 the
Infinite, by whom this Universe is sustained.

35. O excellent Brahmanas, it is through her that I
fascinate this entire Universe including gods, Asuras and human,
beings. I withdraw them within me and create them again.

36. Those who, through their spiritual wisdom com¬
prehend the evolution and dissolution of the living beings as
well as their arrival he. birth and departure he. death, realise
their Atman and cross this vast Maya.

The Kurma-incarnation of god Vis^iu is one of the most popular
legends of ancient India as it is recorded in a number of Pur&p&s like AP*
3.1-8, Bh. P. VIII.7.M6, GP. I. 142.2-4, Mt. P. 248.27-54, VP, I.9.75-9L

It is interesting to note that the origin of the Kurma legend is found
in the Satapatha Br . VII.5,1.5 where it is not connected with Vispu but with
PrajSpath Some Furnas like AP, Pd* P, (VI. 232. 1*4) state that due to the
Curse of the sage Durv&sas, gods lost their virility and were defeated by
Asuras and according to Vi^u*s advice, they secured the co-operation of
Asuras and churned out Amfta for regaining their power. Apart from the
illogical nature of this innovation, it may be stated that older texts like
Mbh., VR, do not mention any curse as an antidote against which Aatfta
was extracted. KP, follows the older version showing the joint desire of gods
and demons to secure Amfta and their co-operation in the matter.

L The identification of Sri (Lak^mi), Maya and Prakfti is a later
development under the influence of Sahkhya *id Advaita schools*
The older versions in the Satapatha and both in Mbh* and VR, do not
show it.

LI,37-45

It

37. It is by basing themselves for their support on a
particle or a ray of hers that gods Brahma, liana and all other
gods become powerful. She is my entire &akti.

38 t She is the mother of all the Universe. She is Prakrti
consisting of three Gurus (viz, Saliva, Rajas and Tamos ). Even in
the previous Kalpa, she is born of me already. She is Sri, the
lotus-dweller.

39. She is endowed with four arms bearing in each of
her hands the conch, the discus and the lotus. She wears a gar¬
land. She is brilliant like a crore of suns and she deludes all
embodied beings.

40. Neither the gods nor the manes ( Pitrs ) nor human
beings nor even Indra, the king of gods, nor any other embodied
being in the world, is capable of crossing (surmounting) this
Maya,

41. The sages who were thus addressed by Vasudeva*
spoke to god Vistiui “O lotus-eyed God, say what is it that
exists when even the time is terminated (»./. survives in the
past, present and future).”

42. Thereupon Hrslkesa (God Visnu), worshipped by
the groups of sages, spoke unto them: “There is the most pro¬
minent twice-born well known by the name Indradyumna. 1

43-45. In his previous birth, he had been a king who
could not be thwarted even by gods like Sankara and others.
He saw me when I had assumed the form of a Tortoise, From
my mouth he heard the divine compilation of the KUrma Puraria
with leading sages ahead of him. On realising that gods Brahma,

1. This Indradyumna is a Brahmin. That he was a Ksauriya
king of the same name who secured the grace of Visnu is a history
of his past birth. It may be noted that he is different from Indra¬
dyumna, King of Pan^yas who became Gajeodra (Bh.P. VIII. 4.6-13).
KP. I. 38 also mentions another king of the same name. It was a popular
name among the Ksattriyas of the age, as some king* bearing this name are
mentioned in otheF Put art as e.g, one Indradyumna was Krona’s enemy
(Mbh, Vana. 12, 32) another belonged to Ik?vAku dynasty, the SK + P,
mentions another Indradyumna as the rounder of the Jagannatha temple
in Orissa.

The identification of Siva and Vi*nu U due to the synthetic tendency
of the Purdgic age.

12

Kdma Purdna

Mahadeva and other gods'along with their Soktis (potencies)
are supported by and established in my Divine Potency, he
sought refuge in me. Then I told him, ‘‘You will take birth as a
Brahma na.

46-47* You will be well-known by the name Indradyumna
and you will be able to remember your previous birth* I shall
impart to you, O sinless one, that secret most knowledge which
is inaccessible to all living beings including even the gods*
Attaining that perfect knowledge of mine, you will ultimately
enter unto me,

48, Continue to survive on this earth with another par¬
ticle of yours, in your highly blissful state. When the Vaivasvata
Manvantara 1 elapses, you will enter into me for the sake of
creation.”

49-50, He bowed to me, went back to his capital city
and protected the earth. In due course, he passed away. In the
Sveta Dvipa, 2 he along with me, enjoyed all pleasures special to
Visnu but which arc not available even to Yogins. O excellent
sages, he was born again in the family of a Brahmana at my
behest*

51. He realised that I am the deity called Vasudeva in
whom the two eternals Vidyd and Avidya are lying unmanifest

1. {1.1.47) Vfiiuasvata Manvant&ra—Manvaniara is a period of 71 cycles
of C<iluTyugQs> each Calujyuga consisting of thirty six lakhs of human years.
Each Mamantara is ruled by a Manu and his paraphernalia of geds, sages
etc. There are fourteen Manus. Vaivasvata, the present ruling Manu, is the
seventh Manu. He is called Vaivasvata, because he was born from the Sun,
and was the founder of the Solar race. His personal name is Sr3ddha-»
deva. Bh, P. (VIII. 13) gives the details of his sons, the set of the gods and
seven sages, etc.

2. (1,1,49)— Svfta-dvipa is a mythical land to the north of the Milk-
ocean {Kfirabdhi). At the centre of this dvipa god Visnu sleeps on the couch
of the serpent Sera's body, his feet being kneaded by the goddess Lak$mi
bom of that ocean. The details given infra (KP.I. 49*40-71) show that only
the righteous can reach there. These persons are fair complexioned devotees
of Narayaga. They are free from sorrow, worry, fear of old age and death.
King Indradyumna, after his death, attained to this region due to hb extreme
devotion to Visnu and in the company of Visnu, enjoyed all the pleasures
special toHarfs devotees. (t>i^ also Bh.P. VIII. 4.18, Mbh. Sami 322.8-10)

L 1.52-61

13

and whom the spiritually wise know to be the Supreme
Brahman.

52. He worshipped the Supreme Lord, the support of all
living beings* by means of the observance of sacred vows, fasts,
rules of spiritual discipline, worship of sacrificial fires and pro¬
pitiation of Brahmanas.

53. He worshipped the great God abiding in the hearts
of Yogins* turning to him for benediction, making obeisance to
him remaining exclusively attached to him and realising him
as the greatest goal,

54. As he was practising this (course of observance)
the Supreme digit (ray) of the Lord once manifested herself
to him in the divine form belonging to Visnu.

55. On seeing the beloved of Lord Visnu, he bowed
down his head* He eulogised her with various hymns. With
palms folded in reverence, he addressed her as follows:

Indradyumna submitted :

56. O goddess of wide eyes, who are you ? O auspi¬
cious lady characterised by emblems of Visnu* be pleased to
explain precisely the reality about you now.

57* On hearing his speech, the auspicious lady was
delighted. She smilingly remembered Visnu and spoke the
following pleasing words to the Brahmana.

Sti said :

58. Neither the sages nor the gods with Indra as their
leader, can see me who am the same as Narayaija. I am
the Supreme Maya and I am absolutely identical with him.

59. I am not different from Narayana. If pondered pro¬
perly, (you will find that) there is no difference between us.
I am identical with Visnu, the Supreme Brahman. He is the
highest Lord and Controller.

60. I have no power over those persons who worship
the Supreme Person (Purupottama), the support of all living
beings, by means of perfect knowledge and the path of (disin¬
terested) Karman ,

61. Hence* you worship the infinite Lord who has neither
beginning nor end. By means of the path of disinterested action

14

KUrma Purina

{Karman ), as well as by means of your spiritual knowledge, you
worship him whereby you will attain the final emancipation
from Sam sara.

62. On being addressed thus, Indradyumna the promi¬
nent sage of great intellect, bowed down his head to the
goddess. With palms folded in reverence, he submitted to her
again.

Indradyumna submitted :

63. O Goddess, the Supreme Ruler of the Universe,
tell me how Lord Acyutaj the unsullied eternal Ruler of the
universe, can be realised.

64. Thus requested by the Brahmana, the lotus-wearing
goddess told that sage that Narayana himself would impart
to him that spiritual knowledge.

65. After touching with both of her hands the sage who
was bowing to her, she remembered the transcendental Lord
Visnu and vanished at that very spot.

66. In order to visualize Narayaria, he too propitiated
by transcendental meditation Lord HrsIkeSa (Visnu), the des¬
troyer of the distress of those who bow down to him.

67. Then after lapse of a pretty long period, Narayana
the great Yogin, the wearer of yellow garments, the Deity who
permeates the universe, manifested himself to him.

68. On perceiving Lord Visnu, the imperishable Atman
(of the universe), approaching him, he knelt on the ground
and eulogised the Garuda-bannered God.

Indradyumna prayed :

69. O Lord of sacrifices, O imperishable Lord, O
Govinda, O consort of Goddess Lak?mi, O KeSava the
Infinite, O Kysna, O Visnu, O Hrsikefa, obeisance to you,
the soul of the universe.

70. Salute to you, the ancient one, to Hari the embodi¬
ment of the universe, to the Cause of creation, maintenance and
dissolution of the universe, to the Deity of infinite powers.

71. Bow to you who are devoid of the gunas (viz.
Satina, Rajas and Tamos ) . I bow again and again to the purest

3,1,72-80

15

Principle, obeisance to you, the Supreme Person, who are the
-embodiment of the universe.

72, Salute to you the son of Vasudeva (or the Principle
immanent in the universe) ; bow to Visnu, the Cause of the
universe* Obeisance to you who are devoid of beginning,
middle and end* I bow to you who are knowable only through
perfect knowledge,

73, Bow to you, who are devoid of modifications; salute
to you who are without diversity. Obeisance be to the Deity
►devoid of difference and non-difference and who are the very
embodiment of spiritual bliss,

74* I bow to the saviour, the quiescent. Salute to the
^bstructionless Atman * Obeisance to you, O God of infinite
forms, I bow again and again to the unembodied one.

75* Obeisance to you the highest Reality; bow to you
who transcend the Maya, Obeisance to the highest Ruler, the
Brahman, the Supreme Self-

76* Obeisance be to you the subtlest one; salute to you
the great God* Obeisance to Siva the auspicious one, to Suddha
^the Pure one), I bow to You, the Supreme Being (Parame-
//Aan}* 1

77, It was by you that all these worlds were created.
You alone are the highest goal* You are both the father and
the mother unto all living beings, O Furufottama*

78, You are the imperishable highest abode. You are the
pure consciousness unsullied like the firmament. You are the
■support of all. You are the unmanifest, the infinite, beyond
the darkness of ignorance*

79, People perceive the great Atman only in the light of
the lamp of knowledge, I resort unto your form—a form which
is the highest abode of Vis^u,

80* The Lord, the Atman of all living beings and the
■creator of them all, smilingly touched (Indradyumna) with
both o h is hands while he was eulogising him thus*

1* Ai noted above in this Pvrd$a (and in others ai well) the authors
now and then emphasize the id emit y of or non-difference in the Trinity of
gods Brahmft, Vi?i?u and Siva, as they are manifestations of the sole Reality,
the Brahman.

16

Kdrma Purdna

81, Even as he was touched by the glorious Lord Vision
the prominent sage realised properly and precisely the Supreme
Reality, thanks to his Grace.

82* Therefore, with a delighted mind, he fell at the feet
of Janardana. He spoke thus to the yellow-garmented Acyuta,
whose eyes were like the full-blown lotus.

83. Thanks to your Grace, the perfect knowledge pertain¬
ing to the Brahman alone as its object — the knowledge that yields
the highest bliss—has been engendered in me dispelling all
doubts.

84. Obeisance to you Lord Vasudeva, the creator of
the universe. O Lord of Yoga, be pleased to enlighten me as
to what I should do, O pervader of the universe.

85. On hearing the words of Indradyumna, Narayana
the Consort of goddess Laksmi smilingly said these words which
were conducive to the welfare of this entire universe.

The glorious Lord replied :

86. The Supreme Ruler (Mahesvara) should be wor¬
shipped by the paths of devotion and knowledge, by men
abiding by the code of conduct prescribed for the four castes
and stages of life, and not otherwise.

87* After knowing perfectly that great truth about him
as well as his magnificence, the causal relation as well as my
functions, he who seeks emancipation should worship the Lord
of the universe (Iivara),

88. Eschewing all attachment and realising that the uni¬
verse is illusory, comprehend the identity between the Cosmic
soul and individual soul. Thereby you will visualize the
Supreme Ruler [Parameivara) *

89-90. O Brahmana, understand the three types of
meditations 1 as they arc being recounted by Me: One of them

1* Bhdvand —■'Transcendental Meditation. The gradation of these
meditations is :(i) Visnu (ii) Avyakta or Siva and (ill) Para-Brahman. These
are mentioned again vide infra I* 2*86-87 and 93 and II. 46*4S46*

But VP. (VI* 7.48-49) gives a different set of BhSvands viz. Brahma, Karma
and Ubhoydtmaka (i.e. a synthesis of the first two),

triuidhi bhdvand bhupa iriJvam etan nibodhatdm /

Brahmdkhyd, Karma-SaiT\jM ca taihd ca iwbhay&tirtikd //

1.1,91-95

17

has me for its object; .the second is that which rests on the
Avyakia 1 (the immanifest i.e, Siva), and the third type of

meditation should be known as Brahmh which transcends all

* *

the Gunas, A spiritually wise person should adopt one of these
Rhduands (Meditations),

91-92, According to the scriptural (Vedic) authority,
weaklings should resort to the first one of these. Hence, without
any worldly attachment and exerting all endeavours, you should
be exclusively devoted to him as your ultimate goat and pro¬
pitiate the Lord of the Universe. Thereby, you will attain
salvation.

Indradyuirma submitted :

93. What is that transcendental Truth, OJanardana?
What is that magnificence ? What is called the effect ? What
is the Cause? Who arc you ? What is your function ?

The Lord replied :

The highest truth is the Supreme Brahman which is one
and without modifications or changes,

94. It is of the nature of eternal Bliss- It is the imperish¬
able light beyond the darkness (of ignorance or nescience)*
Its eternal glory and rulers hip is called its magnificence
(1 Vibhuti ).

95. The effect is the universe. The cause is the unmani¬
fest, pure and imperishable (Brahman). I am indeed the
Immanent Soul (Antarydmin) t the great controller of all bciags.

He further explains that Sanaka Sanandana and others arc united
with Brakmabh&van4 while KarmabhAvand is found in gods, the mobile and
immobile creation* While in god B»hmi who passes both spiritual knowl¬
edge and power (over the universe) we And the synthesis of Brahma-karmAt-
mift& Bhdvand.

This set of Bhavanag viz. Brahma, /to. ma and Brahma KarmtHmikA and
the persons in whom they are found is repeated oarbaiim in NP. 1,47*24-27.

I. Although Avyakia is translated here as ‘The unmanifest*,
the verse indicates that the Bhdaands pertain to the Fuidqilu trinity
Brahma, Vi^u and Siva. Here 'Siva 1 is implied by the word Avyakia* The
vX tryakja indicates the tame. In the Kohl, Avyakia is the epithet of both
Vifnu and Siva as in the Medint Koia t though it also means Prakfti etc* (vide
SJCJ>. I, 135),

18

KUrma Pur ana

96-97. To be the cause of creation, sustenance and
dissolution of the universe, is described as my function. O
Brahmana, understand all this rightly and precisely and then
worship properly the Eternal One by means of the path of action
(without any wishful expectation in return).

Indradjumna said :

What are the codes of righteous conduct prescribed for
the four castes and stages of life, by observing which the Supreme
Lord is propitiated.

98. Of what nature is the divine knowledge which is
based on the three types of Bhdvands (meditations) ? How is
this universe created formerly and how is it withdrawn again ?

99-102. How many creations are there in the world?
How many dynasties and Manvantaras arc there ? What are
their magnitudes ? What holy rites are observed in them ? What
are the holy centres (of pilgrimage) ? What is the status of the
solar (and stellar) systems ? What is the length and extent of
the earth ? How many continents, oceans, mountains, small
and big rivers are there ? O Lord of lotus eyes, be pleased to
narrate all this to me precisely now.

Sri Kflrma said :

On being requested thus by him, O leading srges, I,
with a desire to shower my grace on my votaries, recounted
everything in details. Whatever I had been asked by the
Brahmana, I explained to him in details.

103*104. After blessing that Brahmana, I vanished then
and there. O excellent Brahman as, eschewing attachment to
his sons and other relations, he propitiated the Supreme Brahman
according to the spiritual path expounded to him by me. He
became pure in emotions and mentally concentrated. He was
above mutually clashing opposites (like pleasure and pain) and
was devoid of property and other belongings {Parigraka).

105-108- He renounced all ritualistic rites. He took
recourse to absolute detachment. He realised his own self with¬
in himself, and the entire universe within his soul. Attaining
the ultimate Bhavand (Transcendental meditation) pertaining to

LI.109*116a

19

the Brahman and with the imperishable Brahman as the basis/
(or: preceded by contemplation on the mystic syllable— ok$araot
blja) he accomplished the greatest Yoga through which he saw
the one Reality-—the Reality which Yogins overcoming their
sleep and attaining mastery over their vital breath, *eek and
aspire after Mok$a (emancipation from Sarhsdra )♦ Thereafter, the
leading Yogin went to the northern mountain beyond the
Manasa lake in order to see the eternal Brahmd. He was guided
by the sun God (Adilya), That prominent Brahmana went
through the firmament, by dint of his Yogic influence and power.

109. An aerial car of excellent refulgence like the sun
appeared in front and it was followed by groups of gods, celes¬
tial singers and bevies of heavenly dancing girls*

110-113. Others—Siddhas and Brahmana sages—saw him
on the way and followed him. Then he approached the moun¬
tain and entered the abode honoured by gods and resorted to
by Yogins. There the greatest person i.e, god Brahma resides.
After reaching that greatest region having brilliance resembling
that of ten thousand suns, he entered the inner apartment in¬
accessible even to gods. He then contemplated on god Brahma,
the grand-sire of the universe, the Lord of gods and the highest
refuge to all embodied beings, who was free from birth and
death. Then, an extremely miraculous light appeared in front
of him.

114. In the middle of that light, he saw the Ancient
Being, the highest goal (to be reached). It was a great mass of
splendour, incomprehensible and unapproachable to those who
hate Brahma .

115-116a* He had four faces and magnificent limbs. He
was shining wiih a halo (of rays and flames) of light. On seeing
the Yogin who was standing there in bowing position, the God,
himself the very soul of the universe, advanced to receive him
and embraced him.

1 . akfaTapurvik&m —Before attaining which he meditated on the
mystic syllables called The sa~bfja and nir-bija Yoga is discussed infra
XI. 46,46-48.

20

KUrma Purdna

116b-117, When he was embraced by the God, a great
resplendent beam of moonlight emanated from his body, and
entered the solar sphere. That is the pure and sacred region
termed as the Tajus and S&man*

118, It is the place where Lord Hiranyagarbha, the
partaker of oblations offered to gods and the spirits of the
deceased ancestors, abides. That is the primary entrance of the
Yoglns as established in the Vedanta,

119-120- It is a glorious spot full of the splendour of flraA-
man. He is the seer (u.L Controller) of all learned persons. As
soon as he was seen by Lord Brahma, the sage with the lustrous
halo (of dazzling rays and flames), saw the auspicious splendour
of Isvara penetrating everywhere and illumining it—the lustre
that was his own Atman* He saw the highest imperishable ethereal
region of Visnu,

121, Becoming identical with the cosmic soul, the soul of
all beings, He ascended (and abided) in the blissful, unshakable
abode of Brahma, the Supreme Lord endowed with the highest
power and glory.

122-123a. He attained to his own (i.e, of his Atman*s)
abode which is called Mnkfa, the final beatitude which is im¬
perishable. Hence a sensible person should endeavour whole¬
heartedly to abide by the righteous code of conduct prescribed
for the four castes and stages of life- He should resort to
the ultimate meditation and cross the barrier of Maya,
Laksmi.

SUta said :

123b* 124a. Narada ana other great sages were address¬
ed thus by Hari, All of them accompanied by Indra submitted
to Visiju, the Garuda-bannered God.

The sages submitted :

124b-125- O God of gods, HrsIkeSa, O eternal .Lord
Narayana, be pleased to recount completely to us the knowl¬
edge regarding Dharrna (ArUia and other objectives of life)
which had been formerly imparted by you to Indradyumna.

126-127. This Indra, your friend, is also desirous of
hearing, O pervader of the universe.

LI.128-2.2

21

On being so enquired by Narada and other great sages,
Lord Vi?nu who had assumed the form of the Tortoise, Lord
Janardana who had been in the nether world, recounted the
entire and excellent K&rma Pur&qa.

128. He narrated it in the presence of the King of Devas.
I shall recite it to you all. It is conducive to wealth, fame and
longevity. It is sacred and it yields Mok$a to men.

129. The listening to and narration of the Purdrta is
excellent, O Brahmanas. Hearing even a single chapter, one
becomes absolved of all sins.

130-131. Even if a single anecdote (Up&kfty&na) is heard,
he is honoured in Brahmaloka. This great KUrma Pur&na f narrated
by the Lord of gods in the form of a divine Tortoise should be
devoutly believed by all twice-borns (Brahmanas, Ksattriyas and
Vaiiyas).

CHAPTER TWO

The Righteous Duties of Castes and Stages in Life
Lord Kurma said :

1. O sages, all of you listen to what has been enquired
of me by you, for the welfare of the Universe. It has already
been narrated by me to Indradyumna, when I had been asked
by him*

2. This Purdna is enriched with anecdotes of the past, the
present 1 and the future. It is conducive to the merits of all
men. It glorifies duties leading to the attainment of salvation.

1* bhavya —As explained in the footnote of the text, although the
word bhauya is used in the sense of 'the future*, here it signifies *the present 1
{bhavanti iti bhno&h, bhavd tva bhayy&h—nmtom&n&h / yadyapi bh&vya-tabdah
bkavipadarthe Tutfh or tathdpyatra taddhUa-ya^ratyayo-Hddhni^yA na todartha-

bodhikab)

22

K&rma PurSna

3, Originally I, God Narayana (God reposing on cosmic
waters) alone existed; 1 there was nothing else except me. Lying
on the coils of serpent Sesa’s body as a couch, 1 resorted to ex¬
tensive deep slumber*

4, At the close of the night, I woke up and began to
think of the creation of the universe once again. O leading
sages, thereafter there dawned in me, all of a sudden, a sense of
serenity and composure.

5, Therefrom was born the four-faced deity Brahma,
the grand-father of the worlds. In the meanwhile, for some
unknown reason, wrath was provoked in me*

6, From my own self was born, O leading sages, the three¬
eyed great god Rudra of furious temperament wielding a trident
in his hand.

7, By his brilliance he resembled the sun, appearing as
though he would burn down the three worlds. Then there ap¬
peared goddess Sri with large eyes resembling lotus.

8, She was extremely beautiful and had a gentle coun¬
tenance* She fascinated all embodied beings. Beaming with a
radiant smile, she possessed composure and dignity. She was
auspicious and an abode of greatness.

9, Endowed with divine lustre and beautified with divine
garlands, she was the great Mava (deluding Potency) belonging
to Narayana. She was the eternal primordial nature (Miiia
prakrti ).

10, Filling the entire universe with her lustre she sat by
my side* On seeing her, Lord Brahma submitted to me, the
Lord of the universe.

11* O Madhava (consort of LaksmI), employ this
Maya of beautiful form for fascinating all living beings so that
my extensive creation will flourish thereby,

12-14, Thus requested (by god Brahma), I spoke to the
goddess smilingly : O goddess, fascinate and delude this entire
universe consisting of gods, Asuras and human beings, at my

I t aham purvam dsatn —He implies that there was nothing else except
me* An echo of Upaniaadic tkam <v&'dvi8yam /

I.2.15-25a

23

behest, and drag them into {the ocean of worldly existence}* Please
keep yourself far off from persons possessing good self-control,
who are engaged in the path of knowledge, meditate on Brahman
and who expound the Vedas—(be away at a longdistance from)
persons who are devoid of anger and are devoted to the truth-
Avoid those serene-minded pious persons who have mastered the
Vedas, who regularly meditate on me, and are free from the
feelings of 4 myness. J

15-17. Please keep far away from those Brahtnanas who
regularly perform sacrifices, who arc ascetics and have cleared
all their doubts through perfect knowledge of the Vedas and
Vedantas ( Upanifads') * Keep aloof from a distance those Brah-
manas who are devoted to the performance of great sacrifices,
who worship Lord Mahesvara, the Lord of Dcvas, by means
of Japa (repetition of God’s name) and sacrificial offerings
to fire, and Vedic studies. Scrupulously avoid persons who are
engaged in the path of devotion and who have dedicated their
minds to Isvara (the Supreme Lord)*

18. Be far away from those persons who are free from
sins and dirt, who are devoted to Prdndydma (breath control)
etc., who arc attached to Pranaua (OM) and who regularly
repeat silently the name of Rudra,

19-20. Keep off from those who know the Atkarva-firas 1
and holy rites and are righteous. What more need be
said ? At my behest, please do not delude those persons who
regularly perform their prescribed duties and are engaged in
propitiating the Ruler of the world* In this way, the great
Maya, the beloved of Hari, was urged by me*

21 ’22. She did everything in accordance with that man¬
date, Hence, one should worship goddess Laksirn, the consort of
the Lord. If duly worshipped she grams prosperity, extensive
nourishment, intellect, fame and strength* Hence one should
worship the goddess Laksmi. Thereafter, Brahma the grand-sire
of the worlds began his process of creation.

23-25a. At my behest, (he created) the mobile and im¬
mobile living beings as they had been created before (in the

1- vJ. Athma JirasQ 'dhyttfn —Those who study the Atharva Sir as.

24

KUrma Purina

previous Kalpa). By means of his Yogic power he created (the
nine sons) viz. Marlci, Bhrgu, Angiras, Pulastya, Pulaha s
Kratu, Daksa, Atri and Vasisjha. By virtue of their penance
these nine sons of Brahma are excellent Brahmanas. These

m

expounders of Brahman (Veda), Marlci and others are great
Sadhakas (Householders or Followers of the path of spiritual
perfection).

25b-26. The Almighty Lord created Brahmanas from his
mouth and the Ksattriyas from his arms. The Lord created
Vaisyas from both of his thighs. The grand-sire of the universe
created Sudras from the pair of his feet, Brahma created all
castes excepting the Sudras, for the purpose of (performance
of) sacrifices, 1

27. Yajna (the institution of sacrifice) came out of them
and shone for the purpose of the protection of all Devas. So
also did the Mantras of the ftgveda, the Yajurveda , the Samaveda
and the Alkarva-veda.

28, This eternal and immutable Potency {Sakti) is the
natural form of Brahma. The Divine speech ( Vdk) which has no
beginning or end, was created by the Self-born deity (Brahma).

29-30. In the beginning, it assumed the form of th z Vedas.
It is from this that all activities emerge. Whatever scriptures
there are > other than this, which are in vogue in this world,
the intelligent man does not revel in them; only the heretic,
though he is learned, takes delight in them. 2 But what has
been or stated in Smrtis by the sages of old should be
followed by those who fully understand the meaning of the
Vedas.

31-32a, That (which has been stated in the Smrti texts)
should be regarded as the highest form of righteousness and not
what is contained in other scriptures. (As the Smrti writers were
great experts in the interpretation of the Vedas.) The law codes

1, This is the Pur&Qic paraphrase oT the famous Punt fa Sukta
{RV> X. 90).

2. lenajtyQtt —One becomes a heretic thereby (by reading
those non-Vedic scriptures), another v,l. p&fapdo jdyatc pujiah —He relapses
again in heresy.

I,2.32b-39

25

(Smrtis) outside the pale of the Vedas and heretic views, are
of no avail after death. They are remembered as based on-
darkness (Ignorance)*

32b->33, In the previous Kalpa, people were (since their
birth) unaffected by any obstacles or harassment. They were of
pure heart. All of them abided by their respective duties.
Then due to (changes inevitable) in course of time, passions,
hatred and other similar evil tendencies possessed them.

34. Adhatma (unrighteousness) acts as an obstacle in the
observance of duties prescribed for one’s caste and stage in life,
O leading sages, thereby (spiritual) perfection and powers
natural to them are not achieved easily by them.

35-36. Then they accomplish other Siddhis (powers) of
purely Rajasic nature. When in course of time, though Siddhis
became completely extinct, they began to take recourse to
agriculture, trade and technology (lit. skill of hand achieved
through practice). Therefore, the all-powerful god Brahma
assigned to them work as the means of livelihood.

37. Formerly Manu,son of the self-born deity (Brahma),
enunciated the righteous duties of all persons as he was omnis¬
cient (lit. observer of everything). O Brahmanas, he was the
very embodiment of Prajapati created by god Brahma himself.

38-39. Bhrgu and others heard the Dharma Rostra from
his mouth, as proclaimed by him and promulgated them
(Dharmas) again as_ follows: O excellent Brahmanas, there
are six duties of Brahmanas 1 viz. performance of sacrifices, pre¬
siding over the sacrifices of others, giving of charitable gifts,
acceptance of charitable donations, Vedic studies and teaching

1. These are the traditional duties recorded in the Sutra period.

For example

dvij&tln&m adhyayanam ijyd danam /

BrAhma$asy£ *dhikah pravacana-y&janQ-pratigfoh&h /
rdjfto 'dhikarn rak$apxm mrvabhuidndm /

Vaifyasya dhikam k^i-vaji ik-paiupdlya^k usfdam /

—Gautama Dh, S.X, 1-3, 7,50

ForSmrtii :

vide Manu I. 88-90, VajAavalkya I. 118-119

26

K&rma Put Una

of the Vidas. The Dharma of a Ksattriya and a Vai^ya consists of
giving charitable gifts* self study of the Vedas and performance
of Yajrms (sacrifices),

40. Chastisement of the subjects {i.c. the maintenance
of law and order) and fighting with the enemies constitute the
special Dharma of a Ksattriya while agriculture is the special
occupation of a Vaisya. Rendering service* to the twice-born
castes (Brahmanas, Ksattriyas and Vaisyas) is the means of
acquiring Dharma by Sudras.

41 * Their means of livelihood is artisanship; their Yajna
is whatever they cook righteously. 1 Having established firmly
the four classes of the society, he i.e. god Brahma established
the four stages of life {Airamas) as well.

42-43a, The four stages of life {A&ramas) are those of
the householder, the forest dweller, the mendicant and the
religious student, O excellent sages, the following briefly com¬
prise the duties of a house-holder: viz. maintenance of sacri¬
ficial fire, hospitality to guests, performance of sacrifices, charit¬
able gifts and the worship of gods,

43b-44a, The following are the duties of the forest hermits:
performance of Homas s subsistence on fruits, roots and herbs,
self-study of the Vedas, practising of penance and due sharing
of articles received (with one’s neighbours).

44b-47a, It is considered that righteous duties of a Bhiksu
(recluse) consist of partaking of food received as alms, observ¬
ance of silence, performance of penance, meditation, correct
knowledge and renunciation. The following are the duties of a
Brahmacdrin (a religious student): Begging of alms, service to the
preceptor, self study of the Vedas, performance of twilight prayers

t. This can be interpreted as Sudras having the right to perform
domestic sacrifices. Uhdradvdja Sraula Sutra V. 2.8 and Kdtyayana Smuto
Sutra 1,4.5 do support the privilege of Sudras to perform Vedic sacrifices, though
Jaimini (1,3,25-38) after elaborate discussion denies them the right to do so.
But as KP. in verse 26 above clearly states that 'with the exception of Sudras
god Brahma created the three castes for sacrifice {yaj&a-nifpallave Brahma
$udra-iarj&m sasarja ha / ), it will be inconsistent to interpret faka-yajh&di*
dh&matah as allowing the Sudras to perform domestic sacrifice according to
dharma*

I.2.47b-56a*

27

{ Sandhyd ), worship of sacrificial fires, O excellent Brahmanas,
the lotus-born deity, Brahma has ordained that observance of
celibacy is the common, general characteristic of the religious
student, the forest dweller and the recluse.

47b-48. If a house-holder approaches only his wife and
not any other woman, at the prescribed time after menses, and
avoids doing so on certain periodic changes of the moon or
festive occasions, it is as good as continence. He must practise
this without fail till his wife conceives.

49-50. If he fails to do so, O excellent Brahmanas, he
becomes a slayer of a child in the foetus ( Rhrunahd ). The most
important duties of a house-holder are—repetition ofVedic
Mantras every day, performance of Sr&ddha (Worship of the
manes) according to his capacity, due reception of surprise
guests (Atitkis) and worship of (family) gods. He shall maintain
Vaivdhya fire (fire kindled for performing the holy rites of
one’s marriage) by kindling it in the morning and in the
evening,

51. He (a householder) is exempted from the above,
only if he goes out to another land or when his wife dies. The
householder is regarded as the source i. e. the supporter of the
other Airamas,

52. All the other Airamas depend upon him for their
subsistence. Hence the stage of a house-holder is regarded as
the best of all. As indicated by $rutis t the house-holder's stage
of life combines all the four Air arms in one.

53. Hence, the stage of a householder alone should be
known as the only means of acquiring Dkarma . One should
eschew the Artha (pursuit of wealth) and Kama (love making)
that are devoid of righteousness*

54. If a holy act is against the interest of other members
of the society, it should not be practised. It is Dkarma which is
the source of Artha and even of Kama,

55-56a, Righteous conduct ( Dkarma ) is conducive to
emancipation from Sarhsdra , Hence one should resort to Dkarma,
Dkarma , Artha and Kama are together called Trivarga (the three
main objectives of worldly life). They consist of the three
Guq&s viz. SattMj Rajas and Tamos, Hence one should resort to
Dkarma ,

28

Karma Purdna

56b-57a. Those who adhere to Sattva-guna go to higher
regions, those who have Rdjasic qualities stay in the middle,
those who possess Tdmasa qualities go down to lower regions, as
they indulge in mean type of activities. 1

57b-58. A person, in whom Artha and Kdma live side by
side supported by Dharma , becomes happy in this world and be¬
comes entitled for infinite nature (eternal salvation) after death.
Dharma is thus the source of salvation and K&ma originates from
wealth.

59-60. Thus in the fourfold objectives of life, 2 mutual
inter-dependence has been demonstrated, since those objectives
are both the ends and the means. The man who knows thus all
about Dharma , Artha f Kama and Mofoa and maintains their
greatness, becomes entitled for eternity. Hence one should
eschew Artha and Kdma and resort to Dharma *

61* The expounders of the Veda state that everything
accrues from Dharma . The whole universe consisting of the
mobile and immobile beings is sustained by Dharma .

62. Such is the Potency or £akti called Brahmi> O
excellent Brahmanas. It has neither beginning nor end. There
is no doubt in this that Dharma is achieved by Karma (prescribed
holy rites) as well as by perfect knowledge.

63* Hence, one should resort to Karmayoga (the path of
disinterested action) accompanied by Jndna (spiritual knowledge).
The Vedic Karma is of two types, viz. the Pravrtia (Karma that
causes continuation in Sarhsdta) and the j VivrUa (Karma causing
cessation of mundane existence).

64. The act which is based on spiritual knowledge is the
J'fivrtta Karma and that which is other than this, is called
Pravrtia Karma. He who resorts to the Nivrtta type of Karma
attains to the highest region viz. Mokfa .

65-68a. Hence one should follow the JfiurUa type of
Kama> otherwise one shall have to undergo the sufferings of
worldly existences again and again.

]. Cf. BG. XIV. 18.

2* v,l. catuT-vidy *—The four lores or sciences viz. Logic, three Vedas,
-agriculture and politics (administration).

1.2.68b-75a

2 »

Mami has declared briefly the following as the main
duties constituting the Dharma of all the four castes: Forgive¬
ness > self-control, mercy, charitable gifts, absence of greed,
renunciation, straight-forwardness, absence of jealousy, pilgrim¬
ages to sacred places, truthfulness, contentment, faith and
respect for the authority of the Vedas, faith, restraint over one’s
senseorgans, worship of deities, reverence for Brahmanas in
particular, non-violence, pleasantness in speech, abstention
from slandering, and freedom from impurity and sins.

68b-69, The abode of Brahmarias who regularly perform
the righteous duties prescribed for them, is the region of Pra-
japati* The abode of Ksattriyas who do not run away from
the battlefield is the region of Indra. The abode of Vaisyas
who observe their duties, is the region of Maruts {The wind
gods).

70-71. The abode of the Sudras who maintain them¬
selves by serving (the three upper castes) is the Gandharva
region. The abode of those who stay with their preceptors {as
life-long students) is the same as the abode of eighty eight
thousand sages of sublimated sexuality. The abode of the
forest dewellers (Vdna prasthas) is the Same as the abode of
Seven Sages {Ursa Major ).

(72-73a), The Prdjdpatya region has been proclaimed by
the Self-bom deity (Svayambhu) as the abode for the house¬
holders. The Hiranya-gofbha region is the abode of the ascetics
who have conquered their minds, have renounced the world as
Samydsins and who have sublimated their sex instinct. From
this region no one ever returns.

(73b-74a). The abode of the Yogins is the immortal re¬
gion called Vyoman —the greatest, imperishable, eternal and blissful
abode of I £ vara. It is the highest point, the Supreme goal to
be achieved.

The sages submitted :

74b-75a. fl O Lord, O destroyer of the enemies of
gods, O slayer of Hiranyak?a ! Four diramas (stages in life)
have been proclaimed by you, and (bow is it that) a separate
one has been declared for Yogins ?”

30

Kdrma Purdna

Lord Kurma said :

75b- 76, A Yogin who has eschewed all activities and
has resorted to motionless trance, and remains steady in medi¬
tation, is the Sannyasin. His is the fifth dkrama (v.L A Yogin
who having renounced all activities has resorted to steady
motionless meditation is the Sannyasin . There is no fifth
dkrama (vide verse 88 below) * As pointed in Srutis^ there are
two types in each of dkramas (stages in life)/

77-78a. The Brakmacdrin is of two types viz. (I) Upakur -
vdqa and (2) Nai$[kika. He who duly studies the Vedas and at
its conclusion! enters the life of a house-holder, is called Upakur-
vdna . He who observes continence till death and prosecutes his
Vedic studies called Naitfhika.

78b-80a. The house-holder is of two types: (1) Udasina
and (2) Sddhaka . The house-holder who earnestly exerts himself
to maintain his family, is called Sddhaka , The House-holder who
has paid all the three debts (viz. to the gods, departed ancestors
and sages) and who* thereafter, abandons wealth, wife etc., and
roams about alone seeking salvation from Samsdra, is called
Udasina.

80b-81a. The forest dweller who performs penance in
the forest, worships gods, performs Homa (Fire-worship) and is
devoted to the study of the Vedas is considered a Tdpasa .

81b-82a. He who is in the stage of a forest-dweller, has
-emaciated himself extremely through penance, and is completely
devoted to spiritual meditation is called Sannydsika.

82b-84a, The recluse who is deeply engaged in the prac¬
tice of Yoga, is ever aspiring to climb up i.e. advance spiritual¬
ly, who has conquered the sense organs and awaits the dawn¬
ing of perfect knowledge is called Pdramssthika, He who revels
in the Atman , is ever contented, is a great sage and is endowed
with the correct vision is called a recluse.

84b-85a. The Pdrameflhikas are of three types; (1) Some
are the renouncers by Jndna (Jiidna sannydsin ), (2) Others

L For the two classes of each of the teramas vide GP, L49.6fT.

I*2,85b-96

31

arc the renounces (after the mastery of) the Vedas {Veda*
sonny asin ) and (3) some are the renouncers of Karmans ( Karma-
satiny asim).

85b-86a. The Yogin should be classified in three types:
They are the Bhautikas (v, 1 . Vaidikas) > Sdnkkyas and the Air a*
mins . The third one (consists of those) who have resorted to the
excellent Yoga*

86b-87. In the first type of Yogins, the Bhdvand {Medita¬
tion) is of the first type. In regard to the Sdnkkyas, it is the
Ak$ara-Bkdvand {contemplation of the Imperishable) - In the
third type it is the ultimate Parameivari Bkduand, (The medita¬
tion on the Supreme Lord.): These have been proclaimed and
in this way understand well the four Airamas*

88-90. In all the Vedas and Sdstras no fifth Airamo is
mentioned. After creating Vanias (castes) and Airamas (stages
of life) thus, the pure unsullied Lord of gods, the Soul of the
universe, commanded Daks a and others, “All of you pocreate
different species of beings. J * At the instance of God Brahma,
his sons Daksa and other excellent sages created the subjects
beginning with gods and human beings. Thus, Lord Brahma
-engaged himself in the creative activity,

91, I am protecting this universe, the trident-bearing
Lord (Siva) will annihilate it Brahma, Visnu and Mahesvara
are mentioned as three Murtis (forms of the Supreme Self),

92. Due to their being characterised by the Gunas—Raj as ,
Saliva and Tomas , they are mutually affectionate and inter-depen-
dent. AH of them are but the manifestation of the great Supreme
Atman .

93-96. All these great gods pay respects to one another
in the course of LUds (sportive activities). There are three
Bhdvands (meditation) viz. Brdhmi (pertaining tu Brahma),
Mdkefvari{ concerning god Ma he £ vara) and Ak$ara-Bhduand{ medi¬
tation on the Eternal). O Brahmanas, all these three Bhdvands
are always present in Rudra* In me, the first Ak^ara-Bhdvand
functions perpetually- (v. /. Akfara-Bhavand and other types of
meditations function incessantly within me.) The second
Akfara-Bhdvand is mentioned as that of god Brahma. As a matter
of fact, Mahadeva and I are not different from each other. In
the ultimate reality lie, the immanent Lord out of his own

32

ICnrma Pur ana

r

will divided himself and abided in all beings as indwelling soul*
He stood ready to create the entire three worlds including
Devas, Asuras and Human beings.

97*98. The Supreme Person who is beyond the unmani-
fest (Avyakia or Prakrii) assumed the form of god Brahma,
Hence Brahma is Mahadeva and Visnu is Visvesvara (Lord
of the universe, Siva) the great. All these three are declared
as the forms of one Being alone in accordance with the different
functions of the Lord. Hence, they should be revered most
respectfully and worshipped specially.

99-100* If one wishes to attain ere long, that abode
which is called the Mok$a (eternal salvation) one should
mentally worship as long as one lives, and follow the duties
prescribed For (their respective) different castes and stages of
life, with delight, O Brahmanas, the four Aframas are duly
mentioned thus in accordance with renunciation.

101, There are three Aframas 1 2 called Vafrnava^ (per¬
taining to Visnui), Brahma (pertaining to Brahma) and Haraf-
rama (pertaining to Siva)* He who wears the various symbols
(pertaining to a particular god) invariably endears himself to
his devotees.

102. One who is devoted to Brahma-vidyd should meditate
and worship these. The Li&ga of Sambhu is the most excellent
for all devotees.

103-104a. Tripuntfroka* (three horizontal parallel lines
on the forehead) should be made with white Bhasma (Ashes
from a sacrificial place). He who has resorted to Narayana and
his great region shall always wear on his forehead the mark of
the Trident with scented water.

1. The three dfram&s mentioned here are the cults or Vi^u, Brahma
and Siva.

2. The Tripuptfra mark of Saiv&s are the three horizontal line* of
bhasma (ashes) each line representing the past, present and future (Division
of Time that ii probably implied here in k&t&t m&sau dhfto bhavtt f
apaiyadha bhAuajogtil tripupfrajpG 0

The HUi i Or TrUtila is the vertical trident type mark of the forehead of
VaitQivmi. Verses 105 and 106 form one unit

I.2.104b-L3,I

33

104b-105. .Those who have resorted to god Brahma the
Pat antes thin, the seed (creator) of the universe, shall always
wear the Tilaka (a circular mark) on the forehead. Thereby it
is as though the beginningless {eternal), Supreme spirit, KalaU
ma (the deity in the form of Time), is worn.

106. By wearing the Tripun$ra mark with its upper and
lower parallels what is Pradkana is worn—the Pradhdna that
consists of three Gun as in the form of Brahma, Visnu and Siva*
There is no doubt that they arc so worn by the mark of trident*
107-108. When the Tilaka mark is made the sphere of
the sun, white and resplendent with brilliance of Brahma it is
undoubtedly worn by having the Trident mark on the forehead.
If the Tilaka mark is made (on the forehead it is as good
as) the abode of Isvara being held. Hence the mark of the
Trident and the auscipious Tilaka shoxild be worn on the fore¬
head.

103-11 1* It is conducive to the longevity of the three
types of devotees mentioned above. One who has conquered
the sense organs should worship the deity, offer oblations in
the sacred fire [Homa) t repeat the name of his God and
make charitable gifts* He should be quiescent, subdue his sense
organs, control his anger, and should know the rules of righteous
discipline of the four castes and stages of life. As long as one
lives, one should, with concentrated mind, serve Devas in this
way and thereby attain, ere long, their eternal abode*

CHAPTER THREE

The Order of Stages of Life and the Four Castes .

The sages requested :

1- O Lord, the castes have been enumerated as four
by your holy Lordship, so also the stages of life* Be pleased now
to elucidate the order of the stages of life 1 {diramas) to us*

1. C&iidro'pry&Srwn&h—^Th.t word dirama U derived Irom Jrofli—to
exert and means a stage of life in which one exerts oneself* The word

34

Kurma Pur&na

Lord KUrma replied :

2* The Airamas have been proclaimed in their serial
order as follows 1 ; Brahmacarin (the religious student), Grhastha
(the house-holder), Vanaprastha (the forest hermit), and Tati (the
Recluse)* 2 This serial order may be otherwise for special
reasons, 3

it not traced in the Vedic Samkitds or Brdkma$a texts, but that does not
mean that the dtrama system was non-existent in those limes For we find
the word Brahmacdrin in RV.X, 109.5 and in AV.V, 17.5 Brahmacdri carati
Dnifad vifah ra dcvdndm bhavatyekam angam /

f O gods f He (Brhaspati) is all-pervasive and moves as a Brahmacdri
pervading all sacrifices. The word grhapati— f House-holder* is used for
in RV, 11. 1.2 Tavagne hotram . , . Brahma cdsi grhapatika no dame /

J, Brahmacdri . * . Krameoaiva—Y rom the times of the most ancient
dharma-suiras t four d&amas have been mentioned, Apastamha Dharma
Sutra (Dh. S,) 11-9.2K1 states : “There are four dframas viz, the stage
of the householder, stay in the preceptor's house, the stage of muni-
"hood and that of being a forest dweller 1 ' (catvdra djramd gdrhastham
dedryakulam maunarh vdnaprasthyam iti /). Gautama Dh, S- {III. 2)

-enumerates dkatnas as Brahmacdri, Gfhastha, Bhikfu {Sannydnn) and

Vatkhdtiasa (Vdna-prastha).

It is from the time of Vasi^fha Dh. S, (VII. 1-2) that we find the order
‘of Aframas as follows : Brahmacdri, Gfhastha, V&naprastha and Parivrdjaka
'(Sanny&sa) —an order confirmed by Baudhdyana Dh. S. (11,6.17)*

Manu VI. 87 confirms this order of dSramas :

Brahmacdri gihastha&a
Vdnaprasthoy&tis tathd (

This is quoted by KP, here*

It will be found that although there was some difference in the
nomenclature and order of the diramas in the Dharma Sutras, in the .S'wrftf,
the order is as given by Manu and it U followed in this Purnna. Even in
J&btila Up , we are told : after finishing the stage of studentship, one should
become a householder, then a forest-dweller and ultimately renounce the
world

(Brahmacaryam paruamdpya gthi hhauet, erhi bhutvd vanl hhavcd t tani bhutvd

pravrajet}

—Jabala Up. 4.

2. Quoted in CC Kdla-nifftayr^ p* 783.

3* KP. 3.2, K&rcQ&d anyathd bkm'et : An echo of jldbdiu Up. : *A
person may renounce the world after the stage of student-hood or after

1.3.3-7

35

3i One who has attained knowledge of Brakman and has
realised it, one who has reached the ultimate stage of detachment
can renounce (he* enter the fourth stage of life as a Sanny&sin ),
even from the stage of a religious student, if he wishes for the
highest goal (Mok^a ),

4* A religious student (at the close of the period of his
studies) should duly marry a woman, if he is not detached, and
procreate sons. He should also perform different kinds of sacri¬
fices, But, if he is really unattached to worldly life, he should
renounce the world (even without duly performing sacrifices
etc *)* 1

5. But normally an intelligent Brahmana house-holder
shall not renounce by eschewing house-holder’s life without
duly performing sacrifices, and without procreating sons.

6. But, however, if due to the force of growing sense of
detachment, he does not feel inclined to lead the life of the
house-holder, the spiritually wise excellent Brahmana should
renounce then and there his house-holdership f even without
performing sacrifices.

7. Still (the best course is) after performing various
kinds of sacrifices, one should take to the life of a forest hermit
and perform penance* Thereafter, becoming completely
detached by virtue of his penance, he should renounce (as a
Tati ) * a

being a home-holder etc. The very day on which detachment for the
world dawns in him, he should renounce the world and become a
sarm&ydsin :

{yadi wlawthd brakmacaryddeua parivrajed, * . ,

*, .Tadahareva virqjct kutafutrew pravrajzl j

1. Cf. J&bdla Up, 4 quoted above.

2. With reference to the order of the djram&s, there are three opinions
(Pakfas) viz* samuecqya {orderly co-ordination), Vikaipa (option), b&dha
(annulment or contradiction). After quoting the Vikaipa point of view
which permits a brahmMdri to adopt the last dirama (sannySsa) directly (in
V* 4 above}, KP. states its preference to the sormccaya point of view which
recommends transition from the first dJrama (Brahmacarya) to the second,
after which as a last stage he can become ft taitfljrfm—a point of view
strongly advocated by Manu (IV, I, VLI, 39*37, 87-08).

This verse is quoted in CC K&U-nir$ayQ, p* 810*

36

KUrma Purina

8. Once a householder goes out of his household
(renouncing his stage of life as a householder) and resorts to
the stage of a forest-dweller ( Vdnaprastha ) > he shall not re-enter
the house-holder’s stage, nor an ascetic {Sannydsin) go back to
the life of a forest-hermit, nor should a Sadhaka householder
revert to the life of a religious student. 1

9. A Brahmana should complete the sacrifice called
Pr&j&patya or Agneyi and then renounce. 2 The scholarly house¬
holder should renounce through the stage of a forest dweller,
in accordance with the injunctions of the Sruti.

10. One who is incapable of performing a Homa and
sacrificial rites, physically handicapped persons like a blind
man or a lame man, or an indigent Brahmana, if detached,
should renounce as a Sannyasin*

11. In the matter of renouncing by any one, the main
reason should be Vairdgya (dispassion). If one wishes to renounce
without being detached, he falls indeed. 4

12- Or, if a faithful person continues to remain in one
Airama (throughout his life) till death, he is entitled for eternity
or Mok$a.

1. The reversion from sonnyAsa to the previous airama it strongly
condemned. For example, Atri (VIII. 16) declares that there is no expia¬
tion for a person who, having taken to celibacy {Sannydsa or Vdnaprastka
Airama) , reverses to the previous {grhastha) Airama.

This verie (KP, 8) is quoted in CC Kala-ruryayd> p. 783*

2* For qualifying oneself for Sanny&sa, a person has to perform
Prdjdpatya sacrifice in which all the property is to be distributed to Brahm&^as
etc.

Prdjdpafyom niruprtffirii sarva^dasa-dakfi^i&m /

Manu VI. 38, Yajii. III. 56.

3. Quoted in Hcmadri's CC Kdta-nirpaya t p. 810.

This view of the KP. that physically handicapped persons can adopt
the sannydsa dirama is strongly criticised by Sankara in his Bhdfya on Br.S.
111.4.2- Sureivara in his Vdrttika on Sdnkara Bhdfya on Brhd, Up . (verse 1144)
refutes strongly the eligibility of the physically handicapped for samydsa.

kApa-kutithadi-vijayayat tu kaiScit prekalpyatc j

pdmrfjyarh na tadyuktam anenu^hya-rupataf} //

Medhatithi (on Manu VI. 36) and the Mitdk^ard (on Y^jAavalkya
III. 56) endorse the same view.

4. Quoted with some changes in CC Kdh-nimaya s p. 810.

1,3 J 3-21

37

13* A person who earns wealth by honest, justifiable
means (vJ. one who has given awav all his wealth in charity),
a quiescent person devoted to Brakma-vidyd and the person who
strictly observes his religious duties, becomes entitled to attain
identity with the Brahman.

14, A person who resigns all his actions to the Brahman ,
who is free from attachment, who is devoid of passion of love
and who performs his essential righteous duties with a delighted
heart, shall attain to the region oi Brahman. 1

15* Whatever is there to be given is given by Brahman ,
everything that is donated is also the Brahman t and it is the
Brahman that is given—this is called the highest type of dedica¬
tion unto Brahman {. Brakmdrpana .) , E

16, “I am not the agent or the doer, it is the Brahman
alone that makes everything*’ — this altitude is called Brakmdrpana
by sages who visualise the reality*

17, ‘'May the eternal Lord ha be pleased by means of
this rite*” He who thinks like this, makes the great dedication
of Brakmdrpana *

18* Or, the dedication of fruits of all actions unto the
Supreme Lord is called the greatest dedication of Karmas. It is
the excellent Brakmdrpana .

19, An action performed by a discriminating learned
person may be even the bestower of salvation, if it is performed
regularly without attachment with the belief that it is binding
upon him that he should do it*

20* Or, if a Brahmana performs even his daily prescribed
righteous duties (like the daily Sandhyd prayers etc.) without
dedicating the fruit thereof to the Lord, he is fettered by its
fruit,

21* Hence, even if a person who is not learned were
to put forth all efforts and resign to the Lord the fruits of all

1, Quoted in the SC in Ahnika pTokaratta t p. 164 and in thr
Viramitrodaya (VM) 7^Ttha-prakdfa t p. 98,

2* Quoted in VM, Tutha. f p* 98.

This i« an echo of the BG* In fact the nifk&ma-karma-mdrga the
path of desireless action described in the BG. is reproduced in vv, 16-21,
here.

38 Karma Pxir&na

his actions, and perform his duties, he would after a long time
attain to the highest region.

22. The sin both of this birth as well as that of the
previous births is wiped off by the Karman , The doer of the
Karman attains serenity of mind and becomes a knower of the
Brahman ,

23. The Toga becomes perfect through Jnana (spiritual
knowledge) accompanied by Karman and the Jnana in association
with Karman , becomes free from defects,

24. Hence, by every means should a man, whatever be the
stage of life he is engaged in, do the Karman for the satisfaction
of livara (the Ruler of the universe). He shall then attain
salvation, or the state of inactivity {Nakkarmya ).

25. After attaining the great spiritual knowledge and the
state of inactivity or freedom from Karman through His grace,
the man, remaining single, quiescent and free from the sense of
‘my-ness* becomes released from Samsdra even as he is alive.

26. He visualizes the great Atman, the Supreme Brahman*
and the great Isvara. Possessing perpetual bliss and free from
fallacious semblance, he shall become merged unto that Brahman
alone.

27. Hence, one should resort to the path of action
incessantly with a serene mind, for the satisfaction and pleasure
of the Supreme Lord, and he shall attain his eternal region.

28. Thus, the excellent arrangement of the four stages of
life in their serial order has been completely recounted to you.
No man attains emancipation from Samsdra by transgressing
this.

L4.1-5

39

CHAPTER FOUR

Description of Creation by Means of Prakrti . 1 2

Sfita said :

1. After hearing the whole procedure regarding the
stages in life, the sages were delighted in their heart* After paying
obeisance to Hrslkcsa (Lord Kiirma), they spoke these words.

The sages submitted :

2. The excellent arrangement of the four stages of life
has been narrated by you. Now, we desire to hear from you
how the universe originates.

3. From whence was all this universe born ? Wherein it
will get dissolved ? Who is the controller of all these things ?
O Purusottama (Supreme Person), be pleased to recount this
to us.

4. On hearing the query submitted by the sages,
Narayana who assumed the form of a Tortoise, the imperishable
source of all living beings, spoke in a deep majestic tone.

Lord Kurma said :

5. The Supreme Lord (Mahesvara) is transcendental,
unmanifest, eternal, the Lord of four manifestations 3 { VyUhas viz.

1. Prdkrta sarga —This chapter deals with the creation of the universe
by means of Prakrti (Primordial matter) and may be translated as
‘material* or ‘subtle’ creation. Compare AITM VoL 1 Bh. P, Part I*
pp. 274-275 where the three types of creation via:. Prdkria ( material), Vatkrta
(elemental) and Mixed ( Pr&kfia* Vaikfte ) and the doctrine of translbrotation
(Pdrip&mavdda) of Sahkhyas to explain the evolutionary process of the subtle
(or Prdkria) creation are discussed. The influence of VP. on the Bh. P* is
undeniable but as pointed below, KP. quotes verse after verse from VP*
I. 2. Both VP, and Bh. P. owe the concept of evolution of the universe
to the Sahkhya system (if not to l£varakr$Qa's Sdnkhyakdrikd which is older
than the present editions of Mahipuraoas) *

•The critical Ed, (of KP) reads :

bhut&n&m prabhao&pyqyan /

“The creation and destruction of all beings."

2. Catuf'oyuha — Vysha is a technical term in the Bficorltra system,
meaning ‘the manifestation of the Lord. 'The four Vyfthas according to

them are Vasudeva, Sahkar^ana, Fradyumna and Aniruddha. It appean
that despite the Pasupatijgtion of the KP, a number of terms and pro-

40

Ktirma Pur dm

Vasudeva, Saiikarsana, Pradyuirma and Aniruddha). He is
infinite and inscrutable. He is the Controller (of the universe)
and omnifaced,

6, To him philosophers (or contemplators of Reality)
designate as unmanifest, the cause which is eternal and compris¬
ing of the being and non-being as well as the Pradkana and
the Prakrti,

7, It is devoid of smell, colour and taste; it is without
sound and touch. It is non-ageing, stable, inexhaustible or im¬
perishable and eternal* It is established in its own Self,

8, The Supreme Brahman is the source of the universe
and the Primary element. It is the cosmic body of all living
beings, self-dependent and the Mahal presided over by the
Atman .

9* Only the Brahman was in existence in the beginning.
It has neither beginning nor end; it is unborn and subtle, and
consisting of three Gunas. It is the source [v.L the origin and
the end) of the universe* It is unknowable, eternal (extending
over the past, present and future).

10. When there is complete equilibrium of Gunas, and
the Purusa abides in his own blissful state, one should know
that it is the original state of Prakrti or the dissolution pertain¬
ing to Prakrti till the creation of the Universe*

11* This period is called the night of god Brahma* The
creation of the universe is called his day* Really, there is neither
day nor night of Brahma. This is used in a figurative sense,

12. At the close of Brahma’s night wakes up the Supreme
Lord, who (though) himself beginningless, is the origin of the
world. Due to his being unmanifest, he is the immanent Lord
abiding in all (vA m avyakto hyantaryami —the unmanifest in¬
dwelling soul).

13. Promptly entering both Prakrti and Purvfa , the great
God, the Supreme Deity, agitated them by his highest Toga*

Viflgu passages remained as before. The footnote No. 7 of Venkatt'shvara
Ed* tries to give the Saivite explanation :

catvdrah vyuhd adhasthdjta-bhed& yasya tathoktah /

Abo Mahesvara being all-pervading constitute* all stages {avoithd)*
hence he is called catunryuha.

L 4,14-19

41

14. Just as lust enters women or the wind in the spring
entering them stirs (passionate) agitations in them, the same
way did the Lord, the Toga incarnate,

15. O JBrahmanas, the same Supreme Lord is both the
agitator and the agitated (i.e. the subject and object of agita¬
tion). By means of the withdrawal and development, He stabi¬
lises himself in the state of being Pradhana.

16. The great seed called Mahal , consisting of both
Pradhana and Puruta, appeared when Pradhana and the ancient
Purufa were being agitated*

17. It is stated in the scriptures that the Mahal t the Atman,
the intellect, Brahma, Prahuddki t Kkydti (Faculty of discrimina¬
tion), huara^ Prajhd (intelligence), Dkrti t Smrti (memory) and
Samuil (knowledge)—all these originate from it. 1 2

18. It is traditionally reported that this three-fold Ego
viz. Vaikanka (product of the Saliva Gitna)^ Taijasa (born of
Rajas) and Bhutadi (the origin of all elements) , the product of
Tamos , is evolved from Mahat . a

19- Akamkdra is mentioned (in scriptures) as Abhimdna
(self-conceit or self-love), the Agent, the thinker, the Supreme
Soul and the individual soul abiding in every one, and from
whom all actions arise.

1. Cf. LP, L70.12 where t he* c are treated as sy non vim :
mano makdmmtir brahma pur lutddhih khydtir tfvafak /
prajM ciiih smrtih s&mvid Vtivifal ceiisa smrlak {j

These synonyms of Mahal are explained in LP. in the following verses.
For example : This principle is called mahal as it evolved the earliest (and
as such is the senior-most). Its extent is the w T dest—Par greater than that
of the special gitrtas (ibid. 1.70.14).

2. VV. 18-33 deal with the evolution of the universe as given in
Jsvarakrsna’s S&nkhyakarikd. KP. has incorporated here a number of
verses and lines from VP.I.2.34-46, Compare for example

bhutddU tu vikutuapah .labda-lanmdtraka/h tatafa jj 37
sasarja £abda-tartm&trdd dkdiam fabddlakftinain //38a

KP

bhut&dii tu 'fikurwiitih iabdc^mdtrav i sasarja ha /
tlkdio jdyait tasrruU taiya Sabdo gu\iO mat ah // 24

cf. Bh, P. IIL5.22 ff.

All these Fur anas have adopted the Sahtthya theory of evolution and
its Parirtdnia-hd.da (The theory of transformation), Hence the close textual
similarity.

42

KOrtna Pur&na

■

20* The five elements, the subtle potentials of elements
(Tanmdtras) and all the sense organs (v.L and gods presiding
over them) were evolved out of Akarhkdra {the Ego). All the
universe is thus born of it.

21* The mind is said to be born of Avyakta and is
mentioned as the first product whereby it becomes the doer
and sees the BhUtddi and other types of Ahamhara.

22. The creation from the Aharfikdra of the Vaikdriha type
(which is evolved out of Sattva Gunn) was also Vaikdrika . The
sense organs are the products of Rajogma and are called Taijasa^
while the Vaikdrikas are the ten Devas presiding over the sense
organs*

23. The eleventh (sense organ {viz. the mind is of the
nature of both by means of its own qualities. O Brahmanas,
this creation of gross and subtle elements is evolved out of the
Bh Utddi (the Tomasic Ego) *

24* It is traditionally said that when the BhUtddi under¬
goes modifications, it creates the subtle element of sound ( Sabda -
tanmdtra) . The ether is bom thereof and Sabda (Sound) is con¬
sidered to be its quality,

25. When the ether undergoes transformation, it evolves
the subtle element of tangibility (Sparfa-tanmdtra). The wind is
born therefrom and they know that its characteristic quality is
touch.

26. When the wind undergoes transformation, it creates
the Tanmdtra of RUpa (form). The fire is bom of Vdyu and
possession of R&pa (form or colour) is said to be its characteristic.

27* When the fire undergoes modification, it creates the
subtle Tanmdtra of Rasa {taste or fluidity). Therefrom the waters
originate and are the receptacle of taste (Jbua).

28. When waters underwent modification, they created the
tanmdtra of smell ( Gandha ). The mass of earth is bom therefrom*
and smell is considered to be its specific quality.

29. AkdSa (Ether), which has only the Tanmdtras of Sabda
enveloped the SparSa-Tanm&tra . Hence Vdyu has two qualities viz.
Sabda and SparSa (sound and touch).

30. The two Gunas—Sabda and Sparta enter RUpa, There¬
fore, Vakni (Fire) shall have three Gunas viz. Sabda t SparSa and
RUpa (Sound, touch and colour).

1,4-31-41

43

31. Sound, touch and colour enter Rasa-tanmdtra. Hence
waters characterised by taste should be known consisting oi four
Gmas.

32- Sound, touch, colour and taste enveloped Gandha
(smell)- Hence the earth has five Gutjas. Among the elements,
the earth is mentioned to be the grossest-

33. Tranquillity, terribleness and dullness have been
stated as their special characteristics and they (be, these
elements) sustain each other by their inier-penctrabilily.

34- These noblesouled (mighty) elements, though mutu¬
ally resorting were incapable of creating subjects (the universe)
without complete union among all of them,

35. It is due to their being presided over by Pmu$a and
the blessing of Avyakta that these beginning with Mahal and
ending with ViSexa create the cosmic egg, 1

36. Like bubbles in the water forming simultaneously
the (cosmic) egg originated from the simultaneously cumulative
effect of Viiepas. It was very huge and it rested on the cosmic
waters.

37. When the Egg born of Prakrit developed, the produc¬
tive activities of Parame$fhin {god Brahma) were achieved therein.
The presiding soul (k$e£rajna) is termed as Brahma.

38. He is the first embodied Being. He is called Purupa.
Brahma , the first creator of living beings, existed at the begin¬
ning of the universe.

39. Him the sages call Puru$a (one abiding in the body),
Swan, Hiranya-garbha (one born of a golden egg), transcendental
to Pradhdna t of tawny-colour, the embodiment of the Vedas, the
eternal,

40. Mount Meru became his foetus and mountains, the
embryo. The oceans became the foetal fluid of that great soul.®

41. Within that cosmic Egg evolved the universe consist¬
ing of Devast Asuras and human beings, the Moon, the Sun, the
constellations, the planets and the wind.

1- VV. 35 And 36 echo VP, 1.2.53*

2, The same as VP. 1.2,57,

44

Kttma Purd$a

42, The Egg is externally encircled by waters ten times
in magnitude. The waters are externally wrapped up by fire ten
times in magnitude,

43, The enveloping fires themselves are externally
surrounded by the Vayu (wind) ten times in magnitude- The
Vdyu is enveloped by AkaSa (ether) and the ether is encircled
by BhUt&di (Tdmasic Ego).

44-45. Tiie Bhutddi (Tdmasic Ego) is enveloped by the
principle called Mahal , which, in turn, is surrounded by the
Unmanifest ( Avyakta) , These arc the divisions of the universe.
Noble-souled persons, all conversant with the Supreme Principle,
inhabit them* They have their souls devoted (to the Lord) and
are well established in him. Those Masters of Yoga are
devoted to spiritual meditation, while others are the contempla-
tors of Reality.

46. They are omniscient and have their qualities of
Rajas subsided. They are perpetually delighted in their minds*
The Cosmic Egg is surrounded by these seven sheaths originat¬
ing from Prakrti . 1

47. This much can be explained, O Brahmanas* This
Maya is very mysterious. What has been mentioned as B\j<t
(seed) 2 by me, is the working of Pfadhdna (theprimordial
nature).

48. That Pradhdna is the first, primordial body of god
Ptajapati; it is known through the Vedic tradition* The entire
Btahmdnia is endowed with the strength* of the seven spheres.

), This theory of seven iheaths round the universe meant for its
protection as given in the above verses was popular in Puranas, Cf, VP. I.
2.59-60, The river Gang A ii said to be the water from the watery outer
sheath, which rushed in when the upp*r crust of the egg of the universe was
cracked bv the touch of the toe-nail of the left foot of Visnu in his Tiivi-
krama form fin his incarnation as V&mana, vide Bh, P.V, 17*1. also NP.—
the descent of the Gafiga),

2, Cf* V. 16 above* As stated therein ‘The great seed f (ntahad-
blja) mentioned therein is the principle called Mahal which is an evolute of
Pradhdna. Though it U called **The effect of Pradhana” {Prddhtinikam
kdryam) i the influence of Puru?a explicitly stated in V* 16 above should be
taken as implicit here*

* A better v 1* : sapta-loka-kuldnvitam — 4 Thc aggregate of seven spheres,

Grit, Ed* reads ; saptaAoka-taldnmtam and ti anslates, attended by the
might of S4twt sphgret, vide p. 30 verse No. +6.

1.4.49-57

45

49-50* That is the second body of god Brahmd (Paratnfftkin ).
Lord Hiranyagarbha he. Brahma, born of the golden Egg, is the
third form of the Lord. Those who are experts in the inter¬
pretation of the Vedas state so. There is another form of that
intelligent one which is constituted o tRajo-guna,

5 la. The four-faced Lord functions in the creation of the
universe,

5lb-52a. Resorting to Sattva-guna^ Visnu himself who is
the Lord of this Universe, the Soul of the Universe, with faces
all round, protects everything that is created,

52b-53a, At the time of dissolution of the universe
Lord Rudra, the Soul of all and the Supreme Ruler resorts to
Tamo-guna and withdraws (i.e. annihilates) all the universe,

53b-54* The Great God, 1 though one, abides in three
forms through his functions of creation, maintenance and an¬
nihilation (of the universe), Though he is devoid of any gunas
and unsullied, and of a single form, he becomes two-formed,
threc-fonned and many-fcrmed according to the difference of
gunas*

55. By means of Lilas (sportive activity) the Lord of
Yoga creates and dissolves bodies of diverse shapes, activities,
features and names.

56. For the welfare of the devotees, he devours them
again. He divides himself into three and functions in the three
worlds.

57. He creates and swallows them. He particularly pro¬
tects them, because after creating the subjects, he blesses them
and swallows them again.

t. Vide Supra 1.2.91-92 where god Brahma, Vi?$u and Mahctfvara
arc said to be the forms of the Supreme Soul Paramatman. Purfitjas
always emphasize that it u the one. Supreme Reality who as Brahma, Viftyu
and Rudra characterised with the gupas—Rajas* Saliva and Tomas, creates,
protects and withdraws (i.c» destroys) the universe. Here the Reality is
called Mahadeva (the Great God) while in VP. 1*2.61-70, he is called Vi?riu.
VP.t.2.70 sums up :

sa cua srjyak sa ca sarga-kartd
sa ev& pdtyatii ca pdlyatt ca j
Brahm&djavasthdbhir aftfa-m urtir
Vifirur varifiho varado varcfiyah //

46

Karma Purdna

58. Hence (due to his persistent existence) in all the
three periods of time, he is called one, in view of his being
endowed with Gunas. At the outset, he manifested himself as the
eternal Hiranyagarbha .

59* He is called Adideva (the primordial god) because he
is the first one in the beginning; since he is not born, he is
called Aja. Since he protects all the subjects, he is called
Prajapati*

60. Since he is the greatest Deity among gods, he is
designated as Makadeva ; in view of his vastness, he is called
Brahma; in view of his supreme nature, he is called Paramtivara
(the Supreme Ruler).

61. He is technically termed I tear a because he is Vatin
(full of self-control) and Avafya (not liable to be subjected
to any one else’s control)* He is called ftti because he is omni¬
present or capable of going everywhere. He is Hart because he
is the remover of every thing.

62* He is remembered as Svayambh u because he is
unborn and is prior to all. Since he is the goal ( Ayana) of men
(Pfara) he is called Ndr&yana . ndrdndm ayanam —As

his abode is the Cosmic waters) *

63. He is called Hara, because he removes the (bondage
of) worldly existence. He is called Vis#u because of his omni¬
presence ( Vibhutm ). He is called Bkagavdn, becasuse he
knows everything perfectly; he is called OM because he
protects {manat) all.

64. He is Sarvajna, because he knows everything* He is
Sarva because he is identical with all; since he is free from
impurities, he is known as Siva; since he is present everywhere
he is called Vibhu ,

65. Since he saves (beings) from all miseries, he is ex¬
tolled as T&raka . Of what avail is much talk? The entire universe
is full Brafima 1 (i,e* identical with Brahman ). {vd. full of i.e*
thoroughly pervaded by Visrm)

J, Pur anas arc full of echoes from Vedic and Upanisadic texts.
Thus jarvam brahma-mayeth jagat it a paraphrase of sarvath khalvidam Brahma,
the next verse echoes thorn sad viprd bahudhd zadanti.

L4.66-L5*3a

47

66, The Supreme Lord differentiating himself in his
multiformity, sports about.

Thus the creation starting from Prakrit has been briefly
narrated by me. O Brahmanas, now listen and understand the
creation of Brahma , prior to Mahal 1 (the principle of Cosmic
intelligence) *

CHAPTER FIVE

Calculation of Time*

Lord Kurma said :

1. Because he is not bom out of any prior person he is
called Svtzyambhu (self-born),

2-3a. Since he is the goal of men, he is called
N&rdyana. Because he is remover of Samsdra , he is tfara. He i%

1 - Here the Brahm( Srpfi^^ creation by Brahmft is called cbuddki*
p urvikdy because in Prdkria sarga we have evolution from {Prakrti) Mahat y
ahamkara etc, but in Brahma’s creation buddhi i*e. mahcUtativa is absent. As
the foot note 3 in the Venk. Ed, clarifies :

abuddhi-putvikdm ndsti buddhih m&hal-t&ttvam purvd pr&thnmd tathukt&m j
The MS, evidence does not justify the emendation ahuddhi-p tirvaka to
make it qualify prdkftah sargah though Dr, A.S. Gupta tries to defend it.
And when abuddhip urvikdm —(he reading supported by good MSS can
satisfactorily be explained when taken as qualifying Brdhmi there is no

need of any emendation as per canons of textual criticism,

2- The calculation of Time is a topic common to most of the
Puranaa vide Bh. P. Ill, 11.6-38* NP. 1,5,21-31, VP, I. 3.5,28, 11,8.60^83*
AP. 122.1-24, In KP. itself it is discussed again in 1.29-31, 52

and some in portion or II* 46* The concept of Time as the all-powerful,
beginningless, eternal God, creator and destroyer of the Trinity of gods
(Brahma, Visnu and Rudra) is really majestic. It is a supra-phenomenal
reality. Bh, P* looks upon Time as God, his power (III, 26,15,16) and the
Time-sequence (III, 21 -IS)* All these aspects of Kala are reflected in KP.

48

KUrma Purdna

called ViftiUi because of his all pervasiveness. He is called
Bhagavdn . because of his perfect knowledge of everything. He is
called OAf, because of his protectiveness of all. He is Sarvajna
(omniscient) because of his knowledge of everything* He is
Sarva , because he is identical with everyone* 1

3b-4. The calculation of time since coming in existence
of the self-bom god Brahma , 2 cannot be recounted even by him,
in great many years, O excellent Brahmanas. In brief, the
calculation of time is presumed to be of two Pariirdhas .

5. That alone will be the greatest span of time. At the
close of it, creation of the universe is carried out again. In
accordance with his measures, his (Brahma's) duration of life is
regarded as of one hundred years.

6. That is called Parardha (v.l. Para). Or (according to
some) half of that is called Parardha .

O excellent Brahmanas, fifteen Nimefas constitute the
Kd^hd}

1. VV. J = 3a are not accepted ai genuine by R. S. Bhaltacharya and
A. S. Gupta in their editions and hence they have dropped them. The Vrnk.
Press ed. brackets them expressing the suspicion of the editors about their
being spurious.

2. The reading in the footnote svayambhuvo'pi vfUasya « better.
The verse is found in LP. 70.107 where v.l. vivrtta appears and is explained
as 'Present' Vartam&na by the Com.

3. VV. 6-9 give the computation table of the (empirical aspect of)
Time as follows ;

J 5 nimcftts

1 katfha

30 Kdffh&s

—

1 kald

30 Kalds

1 mvhutta

30 muhurlai

=

1 Day [Ahoratra)

30 days

=

1 month (2 Fortnights)

6 months

1 ayana

2 Ay anus

i (complete) year.

The Bh. P, (III, 11.5-8) gives the following computation

2 paramdQus (of
time)

=

I apu

3

1 trosarqtu

3 trasartpus

=

1 truti

100 trutis

~

l vedha

3 Vtdhas

=

l lava

3 lavas

1 nitnifa

1*5,7-10

49

7, Thirty K&ffkds make a Kata , and thirty iTaffljmake the
duration of a Mukurta ,. With as many (i.e. thirty) Muhurtas , the
period of a human day and night is constituted*

8* A month consists of as many (i.e. thirty) days and
nights. It (a month) is comprised of two Pak$a$ (fortnights) *
Six months make an Ayana and the two Ay anas y the Dakfirut
and Uttara (Southern and the Northern), make a year,

9-10, The Dakfina Ayana is the night of Devas A and the
Uttara Ayana is their day* The four Tugas named Krta, Treta
etc., are made up of twelve thousand divine years* Understand
thrir division. Four thousand divine years make the Krta
yuga. 1

15

15

2

nmitas

ksanas (i.e. 15

ruttiisas)

kdsfhds

iaghus

nadik&s

6 or 7 nadikds

1 kfartti

utm

— 1 kdjfhft

= J laghit

— 1 nddikd

= I mukurta

= 1 ydma or Prahara

KP. however is closer to Manu I, 64 with the exception of the 1st
of time viz. Kdjfhd which consists of 13 ninujas (nimtfti date sdftau ea

kasfhah ).

i. VV. 10-15 give
noted arc celestial years.

the fallowing

durations of Tugas :

The years

Tug a.

Year. oj

Regular

Tears of

Total

Sandhyd

duration
in years

Sandhyamia

No. of

Krta

400

4000

400

4300

Ttm

300

3000

30D

3600

Dudpara

200

2000

200

2400

Kali

100

1000

100

1200

Caturyuga ; (The total No* of years in a cycle of 4 yugaa) 12000

71 ialuryugas —One Manvantara

1000 cycles of 4 yogas—One Brahma's day.

KP. closely follows Manu 1* 69-72.

catvdryfikuh sahasrdni varfdndm tat kltam yvgam j
tasya tduac chad sandhyd sandhydrhsat ca taihavidhah j j 69 //
itarefu sasa ndhyefU sasandhydmiepi ca triju j
ekdp&yena variant* sahasrapi iatdni ca // 70 //

50

Kuma Pur Ana

11-12, Its Sandhya (Twilight) and Sandkyarhia consist of
as many hundred years (i.e. four hundred) while for the other
viz. Trela, Dvapara and Kali Yuga$ r this period of Sandhya is in
the order: three hundred, two hundred and one hundred years.
Except the Krtayuga the SandhydmSa of other Yugas is six hundred
years. For the other Yugas, the duration without Sandhya , and
SandhyamSti is three thousand, two thousand and one thousand
divine yean respectively.

13. In knowing the duration of Treta , Dvapara and Tijya
(i.e, Kali), the above is to be reckoned. Thus, the entire period
consists of twelve thousand and some more divine years.

14. Seven tyone such sets of four Yugas constitute a
A lanvantaraf There arc fourteen Manus , O Brahmanas : in one
■day of god Brahma.

15-I6a. The Manus are Svdyambkuva and others. 2 Then

yodetat parisankhydt&m adaveva caturyugom /

etad dvddaSa sdhasram dtv&nam yugam ucyate It 71 11

daiiAkdn&m yug&nam tu sdhasram parhankhtayd /

Brahmamtkam ahar jfitynm tduatlm rdlrtm eva ca // 72 //

3. Arithmetically 1 Manvoniara is more than 71 cycles of caturyugas
■as can be seen below ;

1 Manmmtara—

1000 cycles of caiuryugas
14 Adanvantafas

(atmyugas

Though Puranas are vague about the duration of this period, Sridhara
^commenting on Sddhikd in

catwyugan&ih sankhy&ta sddhikd hytka-saplaiih ( VP-J-3 .17

points Out that every Manvantara is 71+ eaturyugas.

(Pratm&ivanUiram tka-saptaler adhikam ityarthah') —But none helps us to
-determine precisely this extra period. The Surya Siddhdnta I- 18-19 tells us
that there were fifteen sandhi^kdtes, one before the beginning of the first
Mtmvantara and the rest of the fourteen at the end of each Manvarttata and
Sandhi-hala covered the period of deluge between two Menvantarns. Mu P*
supports the theory that there was a deluge before the 1st Alanvatuara* It
appears that the Puranas accommodated thifi extra period in Sandhya and
Sandhydmia.

2, The seven Manus implied here are :

Svayambhuva, Svarocisa, Uttama, Tamasa, Kaivata, Caksufla and
Yaivasvata (vide Infra 1. 51*1-26).

I.5.16b-2+

51

Sdvarnika and others. 1 This entire Earth consisting of seven
continents and their mountains, is to be protected by those kings,
for full thousand Yugas.

16 b- 17a. By means of (describing in details) one Maavan-
tara t all the Manvantaras are explained. There is no doubt about
this (that when one Kalpa is described, in the different Kalpas
too there is no difference) *

17b* One day of god Brahma is called a Kalpa and his
night is of the same duration,

18-19, Learned men say that a thousand sets of four
Yugas constitute one Kalpa , Three hundred and sixty Kalpas
make one year of god Brahma, O excellent Brahmanas.
Hundred times of that period is called a Parardha by them.

20. At the close of that period, all living beings get
dissolved in Prakrit , their source. Hence, this is called the reabsorp-
tion into Prakrit (Prdkrta Praiisarkdta) by wise men.

21. It is said that in due course of time, 1 Brahma,
Narayana and Isa (Rudra), all the three, become merged in
Prakrti and their remanifestation also is to take place.

22. Thus, Brahma, the elements (or all living beings)and
even Vasudeva and Sankara are created by K&la (time). He
alone devours them again.

23. This Lord Kdla is beginningless, endless, free from
old age or decay and immortal. He is the Supreme Ruler be¬
cause of his omnipresence, independence and his state of being
the soul of all.

24. There have been many Brahmas, Rudras, Narayanaa
and others, but there is one Lord controller of all viz. Kdla, He
is omniscient. So states the Sruti (Vedas).

1» All these Manus are grouped under the name 'Savarni 1 as the
epithet ‘Savarni 1 is common to them all via* Savarni Manu, Dakfa S.
(Savarni), Brahma S«, Dharma 5., Rudra S. r Raucya 5. and Bhautya S.
(but Bhaumya in VP). Cf. Mk. P. 94-99.

2. VV. 21*24 are quoted in GCKdla (p. 6), fCditt-tnAd/mutt (p, 39) and
Pvruf&rtha-tinUtmapi (p. 1), The verses are important as here Time is equated
with the Almighty eternal God—the Supripphenomenal Reality.

52

KUrma Purdna

25, O Brahmanas, now the first Pardrdha of Brahma
has elapsed. Now the second half continues and the present
Kalpa is the first 1 2 therein.

26. The Kalpa that has expired is called Padma Kalpa
by scholars. Now the current Kalpa h Vdrdha Kalpa . I shall ex¬
plain that in detail now.

CHAPTER SIX

The Uplift of the Earth by Vifnu-Vardha.

Lord K&rma said :

1. Formerly, there was nothing but one single vast sheet
of water,* a terrible ocean full of darkness, without any divi¬
sion and devoid of wind. Nothing was known at that time.

2-3. When all living beings, the mobile and the immo¬
bile had perished in that vast sheet of water, there appeared
Brahma of thousand eyes and thousand feet, 3 the Purusa of

1. VV. 25 & 26 arc practically quoted from VP. 1.2.27-28.

The emendation affama in the Ci N Ed, for agrqja hereof and ddima
in the Mss. seems unnecessary as agraja or ddima means the 1st Manvan-
tara of the 2nd half (pardrdka) of Brahma’s life and is quite clear in the
context.

2. ck&T$aua —The doctrine of Ekdroava with which the incarnation or
concept of Vara ha is connected in most of the Purarias (vide Bh. P. III.
13.16-19.38, Mt. P* 246,h 247.76, VP. 1.4.1,52), is found in the Vedas as
Apaft Ambhaht Samudrafr (vide RV. X. 82.5-6,121.7-9). The basic idea is
that within the womb of the Primeval Waters, the cosmos existed somewhere
in an unmanifest form (vide V.S. Agrawal— Purd$& II. 285-506).

3. Brahmd sahasrdkfah etc . Thousand-headed, thousand*footed 1 etc. are
the epithets of the Cosmic Man in the Puru$a Sukta (RV.X.90). KP, wants
to identify Brahma with the Cosmic Man here, but these very epithets arc
used for Vifou ( infra 1,9*8}* and for Siva (tn/ra H, 35.52) who (in stead

L6.4-8

53

thousand heads and of golden colour. He was beyond the scope
of sense-organs. Brahma called Narayana 1 lay asleep on the
cosmic waters at that time.

4. They cite this verse in this context, regarding Narayana,
the very embodiment of Brahman (or the Veda) and who is the
Lord and the origin of the world and the cause of dissolu*
tion of the universe !

5. The waters are called Ndrdb 2, since the waters are
born of Nara (The cosmic Man) and since waters constitute
his abode {Ayana) t he is called as Narayana.*

6. After spending the nocturnal period equal to a thou¬
sand Yug&s and at the end of that night, he assumes the func¬
tions of Brahma for the purpose of creation.

7. By inference, he understood that the earth was
submerged under water. The Lord of creation 3 (Prajapati)
then became desirous of lifting it up.

8* He assumed the refulgent form of the divine Boar for
sports within the waters* It was unthwartable, even mentally,

of resting on Cosmic Waters like Brahma and VisQu) was dancing to bring
the ecstatic and excited sage Maiikana to senses. 11 clearly shows that KP.
emphasized the identity of the Trinity of gods—Brahma, Vijnu and Siva—
with the Cosmic Man.

1. In 1.9,2-10 we are told that after killing the demons Madhu and
Kaitabha of whom Brahma was afraid. Lord Visnu who was reclining on the
Cosmic Waters asked god Brahma to climb down from the Lotus in his
navel. God Brahma obeyed and then entered Vijnu^ body and became
identical with Vi?nu and hence came to be designated as ‘NarSyana*.

saha tenet tathduiiya jta nkha-cakra-gadddhetrah /

Brahma JtfdrdyattA'khw'sau su$vdpa saltle lad& ji
The epithet “Narayana”, as V. 5 below tells us, means "one having
waters as his abode”. Hence when Brahma Hke Vispu slept over the
Cosmic Waters, he came to be designated as "Narayana”.

2. VV. 4 and 5 are quoted from VP. 1.4.5 and 6.

3. Prajapati—Though translated as “Lord of creation" KP. echoes
this from TaiL Br. 1.1.3,6 where the Vedic god Prajapati is credited with
the assumption of the Boar form. The line 7b

anum&rt&l tad uddhdram kartukdmab prajdpatih /
is a quotation from VP, I. 4.7 while 7a is a paraphrase of the
corresponding line 7a from VP.

N&mnd p&ruam iti fmtam “as they were io termed in the days of

yore."

54

KSrma Purdna

by others. He then becomes known by the term v&nmaya
Brahman {Brahman in the form of speech or the Vedas).

9. In order to lift up the earth, he entered the nether¬
world. The upholder of the earth, the self-supporting God,
lifted up the earth by means of his tusks* 1

10* Having observed that the earth is held up on the tips
of his tusks, the Siddhas and Brahma na sages stationed in the
Janalnka eulogised Hari of celebrated manliness and might.

The sages said :

11* “Obeisance to you, the Lord of gods, to Brahman^
Parame$thin f to the ancient Purusa, to the Eternal, to the Victo¬
rious one.

12, Bow to you the self-born God, to the Creator, to
the Omniscient* Salutations to Vedhas born of the Golden Egg,
the Supreme Atman *

13* Obeisance to you, to Vasudcva, the all-pervadcr
( Vi$nu) j to the source of the universe , to Lord Narayana, to the
benefactor of Devas,

14* Salutations to you O four-faced I^ord, the Wielder
of the Sarhga bow, the discus and the sword. Repeated bows to
the soul of all living beings who is immovable, unchangeable
and the Eternal*

15* Salutations to the secret of the Vedas; obeisance to
the source of the Vedas. Bow to the Enlightened and to the
pure one; obeisance to you the very embodiment of knowledge.

16. Glory to the Bliss incarnate. Salutations to the Wit¬
ness {S&kfin) of the worlds. Obeisance to the Infinite, to the
unmeasurable, to one who is both the Cause as well as the
Effect,

17. Salutations to you, who constitute the five elements-
Obeisance to the soul of the five elements. Bow to the origin
of the Primordial Nature (Prakrti). Obeisance to you of the
Mdyd form,

1, In this version of Varaha-incarnatk>n f the demon Hiraoyak$a
does not figures In V.P. 1.4 also Hiranyaksa is absent. But KP. records an -
other version in infra I. 16.81-83 in which Vi$nu assumed the Boar
incarnation to kill the demon Hiratiyalqa. Bh. P. Ill, 17>19 however
synthesises these two versions.

1.6,18-25

55

18. Obeisance to you the Divine Boar. Obeisance to you
who incarnated in the form of a fish. Salutations to you who
are comprehensible through Yoga. Obeisance to you, O
Sarikarsana,

19. Salutations to you trinity in form, to one possessed
of three refulgent abodes, to one of divine lustre. Obeisance
to the Sjddha, to the Praiseworthy, to him who divided Gunas
into three.

20.. Salutations be to you whose form is the sun. Obei¬
sance to you the Lotus-born God. Bow to the unembodied as
well as the embodied one. Salutations to Mad ha v a (the consort
of Laksrm).

21. Everything has been created by you alone. Every¬
thing lias been comprised in you only. Be pleased to protect all
this universe. You are the saviour t the refuge and the goal.”

22. Thus Lord Visnu was eulogised by Sanaka and
others. The Lord having the form of a Boar, conferred his
grace on them.

23, Then the Supporter of the earth brought the earth to
its original position, and gave up his Boar form which he con¬
ceived of mentally.

24, The earth stationed like a boat above the vast
expanse of water, did not sink because of the vastness of its extent

all round. 1

25* He levelled the earth and gathered the mountains
together on it —mountains which had been burnt in the destruc¬
tion of the previous creation. He then applied his mind to
creation.

Cf. VP. 1*3.4647 the probable source of KP,

56

Karma Purdna

CHAPTER SEVEN

The Description of Creation

Lord Kurma said :

1, While he (god Brahma) was pondering over
the creation at. the beginning of the Kalpa y as before, the
creation without the antecedence of Buddhi (intellect) 2 manifested
itself. It was full of darkness.

1. This chapter gives the account of nine creations of Biahma, In
addition to jf, ipra ch, 2, wc have another description of the creation of the
world in iiifta* I. 10, As expected, there is much common in these accounts
of creation given in LP. 1.70, VP.1,5 and Bh.P. III.6.6-18, III, JO. III. 12
ami others* But KP H quotes vrrl>alim a number of verses fiom tJie VP. as
can be seen from the following comparative table:

KP.I 1

VP.I. 5

hl‘.L 1

VP A, 5

l

4

2

i—■
ri \

57-b!

54-58

3 at

4 a 5

6

G2a

59 b

4b

7

63 hi

64 a J

60

5 a

8

65 a

Cl

5 b?

6a(

9

65 b?

66 a \

62

6 b

10

8

13

67 b?

68 (

64

9

16

10 a

17

69 b?

70 (

66

13 b

19 b

14-46

20-22

The use of phrases and paraphrase of the many of the remaining verses
show a close affinity between this chapter and VP. I, 5,

2. abuddhipurvaka occurs also in VP. I. 5.4. (as this verse is common
to KP, and VP,), Sridharainterprets as anavadhana-mula (caused through
inadvertence). A.S. Gupta quotes LP, I, 5.1-2 where this very word occurs
and is explained as anavadhbna-m uia by the Corn. Ganesa. Relying on the
word cirttayatah (Srsiim cintayatafi), Gupta thinks that this creation is
buddhi-parvoka. I think that Sr id ha r a is correct. In experimentation or
planning one considers different alternatives before deliberately arriving at
the final conclusion. In the case of Brahma, the creation being on hi»

T7.2-4

57

2. Five types of darkness came out of ihc great-souled
Deity. They were : Tdmasa (Ignorance) 4 Moha (Delusion),
Mahdmoka (great delusion ) 7 Andhatamisra (blinding darkness)
and the fifth one among them was the Avidya 1 (Nescience),

3. The creation remained five-fold (as Avidya is of five
kinds), even as he was meditating and identifying himself with
it. It was enveloped by darkness and lay covered like a pot
of seeds (?) 2 . ( v.l. he, buried under ground like seeds and
roots,)

4. It was devoid of light both within and without. It
was rigid and devoid of contact. As the immovables (such as

mental plane i.t, creation took place as per development of his thoughts or
mental planning, the first creation which was not a systematically planned
one, is called ahnddki-puTVaka, SP. Vdyaviya I* 12,1ft states thai the three
Prdkrta Sargas arc abuddhi-purvaka while Vmkrta creations are buddht-
purvaka (deliberately planned}.

Pidkrtdicn traye purve sargds te huddlu-p unakd h /

li Tamas, moha etc, arc the synonyms of hU\as (hindrances)
enumerated a> avidya t asmitd, rdga t dicsa and abkmiivfa* In commenting cm
YS. 11.3, Viicaspati states that these are die five ‘joints 1 i.e. aspects
of Avidya : Se'yam paftca-parvd hhavatyavidya ; avidya*iviiid~Tdga~dvtya bhiniviidh
Kle£d in t ta eva sva-samjfi&bhu tamo moha mahd-mohas tamisrv'ndha-tdmisra iti /
Yacaspati on YS. 1. 24 explains that they arc Klefas because they afflict
men plunged in Sarfudra with several kinds of sufferings {avidyddayah kUSdh
kltfnanti khaivaml puru$am s&ms&rikam vividha-duhkha.praMrene'ti / Asvaghosa was
familiar with these terms— lamas, moha etc. as the five knots of Avidya. Gf +
Buddhc-carita XII. 33,

ityavidyd hi vidvdmsah paflca parvd samihalt /
tamo moham mahd-moham tamisra-dvayam tin ca / j
In view of the above discussion the vj, avidya paflta-paritaisa for widya
pafieami tesdm is better. If it is accepted the translation will be : *‘From
that great-souled Deity came out Nescience of five aspects or knots 1 *
etc,

2. Bija-kumbhavaddvrtak —The idea is vague. The emendation in
the Crt. Ed. : bija-hambhu-vandiritah is good and means ‘tike a forest i.e, a
cluster of Katnbhu [Andropogon Muriatus) hidden in darkness under ground.'
The reading in the Venk, Text has the ring of Va, P. I. 6.38 dfpah Ktmhha -
vad avtiah "like a lamp in a pot the Light of which is surrounded and shut
out on all sides with walls of a pitcher.” LP, 70 w. 13!) fT are quite similar
to the KP. 1.7,1.66 and it uses bijdhkuravad dvjtdh (1*70,142) which is also an
equally vague expression.

58 KUrmaPurdna

mountains, trees etc T ) were the first creation, this creation was
known as the first or Mukkya 1 creation,

5, Having observed that this creation is not accomplishing
his object, the Lord thought of another creation. Even as he
was pondering, the Tiryak-sroUu (oblique currented creation
i.e. the animal world) appeared.

6, Since it functioned in non-straight ways, it is known
as Tiryok-srvtas* O Brahmanas, they are well-known as beasts,
etc. as those tread the wrong path and go astray.

7, Realising that that creation did not accomplish its
purpose and hence was incomplete, he created another set of
creation. Thai is called the upward currented ( Drdhva-srotas ).
It was the creation of gods, endowed with the quality of
Sattva .

8, They were blessed with abundant happiness and plea¬
sure. They arc uncovered i.e. unburdened within and without.
They are full of light internally and externally. Naturally they
are termed as Devos ^ the luminous*

9- Thereafter, lie, of truthful (effective) meditation began
to contemplate further. Then from the unmanifest appeared
the downward currented (Arvdi-srotas) creation, competent of
accomplishing his purpose (all goals of life).

10. There, they came to be known as human beings —
illuminated with the light of knowledge, endowed with the
quality of Sattva y contaminated and afflicted with Tamas and
dominated with Rajas*

11. On seeing it, the unborn god Brahma thought of
another creation. As he was meditating on the creation, the
creation of elements etc, (th eBhUtddika) took place.

12. All of them were possessors of property or house¬
hold, engaged in sharing, swallowers or grabbers and even
lacking in character.

13. Thus, O leading Brahma nas, the following five

1, VP, 1.5.7 explains that tlus inert, immovable creation like
mountains were first established by Lord Varaha, hence it came to be called.
Mukhyd*

L 7,14-19

59-

creations arc recounted “ the first one should be considered as
the creation of the principle of Mahal from Brahma. 1

14. The second creation is that of the Tanmatras (subtle
elements). It is called Bhiilasarga 2 3 4 (creation by the Bhulas
i.e. elements). The third creation is Vaikdrika. It is called
Aindriyakc? (pertaining to the sense organs), also,

15. Thus there is the Prdkrtasarga which took place with¬
out the antecedence of the Buddhi (intellect). The fourth one is
Mukhyasarga , The immobile beings are meant by the term
Mukhya .

16. The creation of Tiryaksrotas i.e, of the beasts and
animals, is the fifth creation. The sixth creation is that of the
Urdhva-srotas . It is called Devasarga ,

17. Then the creation of the Awak-srotas is the seventh
one. That is the creation of the human beings. The eighth
creation is Bhautika i. e„ of the Bhfitas 1 (elements) etc.

18-19. The ninth creation is that of the Kumdras (of
Sanatkumara etc.). (The eight creations mentioned be lore are)
Pr&krtas and V&ikrtas . The first three arc the Prakrlas. They

1. According to Sahkhyas, Mahal or Buddhi is the first ohne from
Prakrit. Hence the association of Brahma with the: creation of Mahat.

2. Tanmafrtif or subtle elements are according to Sankhyas the
products of the Tdmasa aspect of Akamkdra and as gross elements evolve out
of Tanmatras; this Sarga came to be called Bhuta Sarga or elemental creation-

3. According to Sfmkhyas, from the vaikdrika or sdttuika aspect of
Akamkdra are evolved the cognitive and conative senses and the internal
organ (the mind} * Hence this is designated as ‘‘creation pertaining to
sense- or gan s’ ( A indriyakas ).

4. One wonders why the elemental -creation (Bhautika sarga) is
repeated again here when verse 14 above states that the Sarga of Tanmdtras is
the elemental creation. The difference being that that creation is abttddhi*
purvaka and this b buddhi-pan aka. VP. I. 5.24 states instead that the
eighth creation is Anugraka

Aflamo'nugrahah sargak sdttvikas tdmasafca sah j

Mk. P. 47.28 and Va. P. 6.57 call this as Anugraka as it consists of
reversal, accomplishment (siddhi) t quiescence and contentment ■

paftcamo’nugrahah sarga! caturdhd sa vyavasthiiah /
viparyayena Saktyd ca tuf fyd siddhyd taihaiva ca //

Mk, P, 47,26

60

KUrma Pufdna

arc without the antecedence of the intellect. O leading sages,
the creations beginning with the Mukhya (immovable) one
function through the antecedence of the Buddhi. At the outset
Brahma created these mental sons on a par with himself.

20-21. Prajapati had already created the five sons
Sanaka, Sana tana, Sanandana, Kratu (&.L Rbhu) and Sanat-
kumara. O Brahmanas, these five were Yogins with their
minds drawn towards Isvara (the Supreme Ruler). They did
not turn their mind towards creative activity.

22. When they were indifferent towards the creation of
the worlds, Prajapali fainted suddenly by the deluding potency
(Maya) of Paramesthin, the master of Maya,

23. The great ascetic and yogin, Narayana, who is the
creator of the worlds through Maya and who pleases the minds
of yngins wakened him (vJ. wakened up his son).

24. Aroused by him, the soul of the universe (VUvdtmm
i.e* Brahma) performed great penance. Even after performing
austere, penance, the Lord did not receive anything.

25. Then after n long time he became angry due to his
mental anguish. When he was overwhelmed with anger, drops of
tears fell from his eyes.

26. From the forehead of the frowning Paramesthin
endowed with crooked eyebrows, the great god Siva of dark-
blue complexion, a worthy protector, manifested himself.

27. He himself was Lord Isa, the eternal one, the mass
of splendour, whom (spiritually) learned men observe as Para-
mesvara (The Supreme Lord) abiding in their souls.

28. Recollecting Orhkfira and bowing down with palms
joined in reverence, Lord Brahma spoke to him: “create these
various subjects."

29. On hearing the words of the Lord, Sankara, the
transmitter of piety, the auspicious (Siva) mentally created
these sons similar to him viz. Rudras—all with matted hair,
possessing three eyes, of dark-blue complexion and free from
fear.

30-32. Lord Brahma spoke to him: “create such subjects
as are liable to birth and death*" Isa replied; “O Lord of
the universe, I will not create such subjects as are susceptible

1.7.33-42

61

to old age and death. You may, if you please, create such
inauspicious subjects.’* Then the lotus-born deity prevented
Rudra and began to create himself.

33-34, Understand that all these are deities presiding
over their respective abodes. Even as I recount them, they
are: Apah (waters), Agni (fire), Antariksa (ether), Dyaus
(heaven), Vdyu (wind), Prthim (earth), rivers, oceans,
mountains, trees, creepers, Lavas 7 Kdsthds^ Kolas t Muhurias y
(all these being units of time 1 ), days, nights, fortnights, months,
Ay anas , years, Tugas etc. After creating the dcides presiding
over their positions, he created the Sddhakas> who accomplished
his purpose.

35. He created Marici, Bhrgu, Angiras, Pulastya, Pulaha,
Kratu, Daksa, Atri, Vaststha, Dharma and Saiiikalpa.

36. Brahma, created Daksa out of his vital airs; he
created Marici out of his eyes; the Lord created Angiras out
of his head and Bhrgu from his heart.

37. He created Atri from his eyes, Dharma out of his
energetic exertion; the grand-father of all the worlds created
Saiiikalpa out of his conception.

38. He created Pulastya out of his vital breath Udana; he
created sage Pulaha out of Vydna; he created the unbewilder-
able Kratu out of Apdna and Vasisjha out of Samdna.

39. Thus thes e{Sddhaka) house-holder sages were created
by Brahma. Assuming human form, activities of piety or religion
were initialed by them.

40. Then the holy lord desirous of creating the four viz,
Devas, Asuras, Pitrs and human beings, engaged himself
therein.

41. When the Atman (soul) of Prajapati was united in
yogic trance, the Tamomdtrd (the essence of dark traits) became
increased. Then from his loins, the Asuras were born as his sons,
at the outset.

42. The exalted person cast off that physical body, after

t. Out of (be units of time Law i is rather vague, as according to
Bh.P. Ill 11.3-10, 3 lavas =*nmefa while KautUfyct ArthdSdstra II, 20,30-37
gives 2 lavas— nimeja. For other terms, vide Note i, p. 48.

^2 K&rma Purdtjia

■creating the Asuras. Immediately after he had cast off that
body* the night was created from it

43. Since that period was abundant in darkness, the
created beings sleep during night. The Lord then assumed an¬
other body mainly consisting of Sattva Gu#a.

44. Then from his face (mouth) that was refulgent* gods
were born. That body was also cast off by him and the day,
mainly of Sdttvika nature, was created out of it*

45. Hence religious minded persons worship Devas
endowed with the characteristic of Sattva , during the day time.
Then he took up another body endowed mainly of Sdttvika
nature.

46. The manes who considered him like a father were
born from him. After creating the manes {Pitts) the god who
sees everything in the universe* abandoned that body also*

47-48a. As soon as that body was cast off by him, it
became the dusk (.SflHrfAyfl); hence the day time is for Devas;
the night time is for the enemies of Devas* In between them the
great Sattdhyd i.e< the evening twilight is the time for Pitrs*

48b-49. Hence all Devas, Asuras, Sages and the
human beings worship with concentration, in the middle period
between the night and the day* Thereafter, god Brahma created
another body, mainly of Rdjasa nature*

50. Then the human beings enveloped by the quality
■called Rajas were born to him as his sons, Prajapati (the creator)
then immediately abandoned that body*

51-52, That body became the dawn, O Brahmanas. It is
also termed as morning-twilight. O leading Brahmanas, then
Lord Brahma attained the body of Tdmasic and Rdjasic nature
( v.l. He assumed it) * In the darkness were born Raksasas over¬
whelmed with hunger.

53* The demonic night wanderers {Ntf&caras) mostly of
Tdmasa and Rdjasa nature were born as his sons. Similarly,
serpents, Yaksas, goblins and celestial singers were born.

54. The Lord created other beings too, possessed of Rdjasic
and Tdmasic qualities. After creating the winged tribe (birds)
from his vigour and age, he created sheep out of his chest*

55* From his mouth, he created other animals such as
the goats and from his belly, the cows. From his feet, he created

1 , 7 * 56-57

63

horses, elephants, donkeys, Gavayas (a species of ox— bos gravams)
and deer*

56* From his fore-hand (extending from his elbow to
the little finger tip), Prajapati created camels and mules,
medicinal herbs, fruits and roots were born of the hair on his
body,

57, From his first (eastern) face he created the Gayatra
( D fri) metre, the Rks {Ifgveda)* the Tri-vrt-stoma mantras , the
collection of Sdman Mantras called Rathmtara and Agnijfoma
among all sacrifices* 1

1* VV. 57-60 which are the same as VP. 1,5.54-57 describe what
was created from the four faces of God Brahmi.

Brahma's Face : Creations from Brahma s face

Veda

Metre
( Chandas)

Stomas

Sdmans

Sacrifice
(Taj Ha)

Eastern

: Si

Gayatri

Trivft

Rathan¬

tara

Agnu

ffoma

Southern

t Taj as

Tristubh

Pafica-

dasa

By hat and
Ukiha

Uktha

Western

i Sdman

Jagati

Sapta

dasa

Vatr upa

Ati-

rdtra

Northern

: Atharvan

Anus-

(ubh

Eka-

vimia

Vairdja

Aptor —
yeman

It will be seen from the above table that the Vedas, metres, stomas
(collection of hymns], certain groups of Saman hymns and certain sacrifices
were created from each of the mouth of god Brahma, As each face of
Brahma created a Stoma; the reading Trwxt*sdma even though found in the
LF, I* 70*243 need not be accepted* VIM, 3.54 supports the reading Trivrt
soma and this whole passage in KP. is Tom VP. vide Note 1 ( p* 50.

The groups o fsdrtiart hymns specified hcie aie as follows :—

(1) Rathantara (Santa) viz the mantra

Abhi tvd sura — RV* VII, 32*22, Sdma V. 233; l>80

(2) BrhaUSdma — viz. The mantra : tvam iddhi

kaudtnaht — RV* VI 46,1; Sdma V, 234; 809

(3) Uklka or Ukthya is the third variety utsomaydga

(for details vide HD* II. ii-12U4.

Some of the Ukiha mantras are :

{ 1 ) Uktkam indraya fam yam /

—RV.I* 10.5, taV, 363
( 2 ) Ukthaih ca na fasyam&nam j

—-RV* VIII.2.11; Sdma \\ 225
(3} Ukthdni ca bravitana

—RV*I.84.5b; Sdtrut 2*301,

64

fCQrma Purdna

58, From his right (southern) face, he created the
Yajur Mantfas, the Traipfubka metre, the collection of Mantras
called Pahcadaia stoma, and Brhalsamn and Uktha portion of the
Sdmaveda*

59, He created from the western face, the Saman-mantras
( Sdmaveda ), the hymns called the Sapta-da£a stoma , the Jagatl
metre, a group of Sdmans called Vairupa and the Atirdtra sacrifice,

60, From his northern face he created the collection of
Mantras called Eka-virHSa t the AthaTva-mmlras , the Aptorydma
sacrifice, the Anusiubh metre, and Vairaja portion of the Sdmaveda .

61, The diverse, high and low living beings were born of
his limbs, even as god Brahma, in the capacity of the creator,
was engaged in his creative activities.

62-64a. After creating the Yakfas, goblins, the heavenly
singers and the beautiful divine damsels and the four sets of
creations such as gods, sages, manes (Pitrs) and human beings,
he created the living beings both mobile and immobile. He
created human beings, Kinnaras, Raksasas, birds, animals, deer,
serpents and other creatures and things both mobile and immo¬
bile, permanent and temporary,

64b-66a. Whatever activities had been taken by
these creatures in their previous creations and births, they
assume those very functions when created again and again,
(The temperament) violence or non-violence, gentleness and
cruelty, righteousness or unrighteousness, truthfulness or false¬
hood, urges them (v.L arises in them), as in the previous birth
and hence these appeal to them.

66b-67a, It was the creator who made the arrangements
for diversity in the great elements and in their objects of senses
and variety of forms.

67b-69a. That great God {Maheivora) himself created
the names and forms of theBAffto {living beings) as authorised
by the Vedic words at the beginning of the creation. That un¬
born deity gave the names of the sages to those who were born
at the close of his night.

69b-70, Whatever forms and functions are seen in the
beginnings of the Yugas are definitely the same as are seen in
the various cycles of ages.

1.8.1-10

65

CHAPTER EIGHT

The Mukhyadi Creation : Progeny of Svdyambhuva Manu and Dakfa 1
Lord Kurma said :

1-2. Thus, the living beings, both mobile and immobile
were created. But they, the created beings* did not multiply,
in spite of his intelligent activity. God Brahma became enve¬
loped in gloom and he was extremely miserable and sorry.
Thereupon he applied his intellect for deciding the real cause
of the matter (of their failure).

3. He found within himself the Tamasa element as the
main factor controlling everything. The Rajas and the Sattva
gunas though present with their own activities, were enveloped
by Tomas.

4. The Tomas along with Rajas and Sattva (enveloped
by it) was subsequently abandoned by him- But that Tamos f
when thus repulsed, became a couple (a pair of living beings) *

5. The male member was Adharmdcarana (practice of evil)
and the female member was Himsd (violence) of inauspicious
characteristics. Then god Brahma cast off that refulgent body of
himself.

6. He then split his body. With one half he became a
man. With another half, he became a woman. Thus the Lord
created the man Vir&f .

7-8a. He created a beautiful auspicious woman, a Yogini,
named £atarupa. She pervaded heaven and earth with her
grandeur and remained steady.

8b-10. She was endowed with Yogic power and prosperity,
and was blessed with knowledge and spiritual enlightenment.
The son born of the male Vir&f whose origin was from the
unmanifest, was Lord Svayambhuva Manu. That male member
became a sage. The goddess Satarupa, performed a very
difficult penance and obtained Manu himself of bright fame as
her husband, fiatarupa bore him two sons.

1. The progeny of Svftyambbuva Menu and Dakfa is given in this
chapter as well as infra 1.11, LI3. This part of creation is common to all
Purlqas e.g. AP. 18. U26* Bb.P. 111.12*53-56, Mt. P, 3.1-27, VP. I. 746 ft.
It is noteworthy that KP. agrees with VP. even in details but art with LP.

€6

KUrma Purdqa

11* Priyavrata and Uttanapada were those sons. He had
two excellent daughters 1 also. Manu gave his daughter called
Frasuti to Daksa.

12* The mind-born son of Brahma called Ruci, the
creater of beings, took (the other daughter of Manu called)
Akuti (as his wife). That mind-born son of Brahma, Ruci, begot
twin children of Akuti. They were splendid.

13. They were Yajfla and Daksi^a- Through them the
Universe flourished in population. Twelve sons were born to
Yajfla and Daksina.

1 4a* They were Devas in Svayambhuva Manvantara
and were called Yamas.

14b-16. Daksa begot of Prasuti twentyfour daughters, 2
Attentively listen to their names : They are Sraddhd (Faith),
Lakftni (Prosperity) , Dhrli (Fortitude), (Satisfaction), Pus(i

(Nourishment), Medhd (Retentiveness), Kriyd (Activity), Buddki
■{Intelligence), Lajjd (Bashfulness), Vapuk (Body), Sdnti (Peace),
Siddhi (Accomplishment), Kirti (Fame),—Dharma took these
thirteen auspicious and good-looking daughters of Daksa as his
wives.

17-20a* The other eleven bright-eyed girls were the
younger sisters viz* Khydti (Renown), Sati z (Virtuosity), Sambhuii
(Suitability), Stnrti (Memory), Priti (Love), K$am& (Forgive¬
ness), Santati (Progeny), AnasUyd (Non-enviousness), Orjd
(Energy), Svdhd (Oblations to god) and Svadkd (Offerings to
ancestors). The sages of excellent knowledge viz. Bhrgu, Bhava,
Marlci, Atigiras, Pulastya, Pulaha, Kratu, the knower of
the highest Dharma, Atri, Vasistha, Vahni and the Piirs t took
these girls Khyati and others as their wives in this order.

j ( Kanyddbayom anuttartuun —Here KP. follows VP.I,7,19, But Bh.P.
III. 12.54 credits him with three daughters: Akuti, Devahuti and Prasuti,
When such differences between Pur&gas are found, they are attributed to
different Kalpa-periods.

2. From KP* 13b to 20a is a quotation from VP.I.7.2J-27, The
names of these daughters represent virtues.

3. KP. and VP, (1,7.25) regard Sail as Baku’s daughter, but in LP.
1*5*27 she is mind-born from Siva but was adopted by Dsb^a and given in
marriage to god Siva,

I*8.20b-30

67

20b-21, Sraddha’s son was Kdma (Desire) and Laksrm's
son was Darpa (Pride) * Niyama (Restraint) was the son of
Dhrti (Fortitude), Santofa (Contentment) was the son of
Tusti (Satisfaction), Labha (Gain) was the son of Pu?ti
(Nourishment) and Sama (Self-control) was the son of Medha
(Retentiveness).

22. Dan4& (Punishment) and Naya (Polity) were the
sons of Kriya (Action). Bodka (Enlightenment) and Apramdda
(Vigilance) were the sons ofBuddhi (Intelligence)*

23-25a, Vinaya (Humility) was the son of Lajja (Bash*
fulness) and Vyavasdya (Endeavour) was the son of Vapus
(body)* K$ema (well-being) was the son of Santi (Peace) and
Siddka was born of Siddhi (Accomplishment). Tafas (Fame)
was the son of Klrti. These foregoing are the sons of Dharma.
Harja 1 (Joy), the delight of gods (heavenly delight) was the
son of Kama. Thus the progeny of Dharma leading to happi¬
ness as a result has been recounted.

25b-30. Hiriisa (Violence) bore to Adharma (two sons)
viz. Nikrti (Wickedness) and (a son) Anrta (Falsehood),
NiJcrti bore two twins, viz. Bhaya and Maya (Fear and Illusion)
and Nat aka and Vedand (Hell and Pain). Maya bore to Bhaya
the son Mrtyu (Death), the remover of living beings, Vedana
gave birth to Duftkha (Misery) as the son of Raurava (name
of a hell). From Mrtyu were bom Vyddhi (Sickness), Jard (Old
Age), Soka (Grief), Tr$n& (Thirst, Greed) and Krodha (Fury), 3
AL these are mentioned as giving rise to misery in the end.
They arc characterised by Adharma (impiety, evilness) * All of
them are Ordhavaretas (of sublimated sexuality). Thus the
Tdmasa creation guiding and governing Dharma was born. O
leading sages, Visrsti (Secondary creation) has been narrated
by me briefly.

h I have taken dea&nanda u an adj. qualifying liana as VP,
1,7.31 records only one son viz* Har$a t
fCdmdd ratih lutam Har$am
dharma^pautram asuyata j

2. KP, 26-29a b a quotation from VP. L7.33-35,

The progeny of adharma symbolizes human vices.

68

Karma Purcbjta

CHAPTER NINE

Manifestation of the Lotus-Born Deity — Brahma 1

Stitti said :

l- On hearing these words, Narada and other great
sages bowed to Visnu, the bestower of boons, and submitted to
him (became) they were overwhelmed with doubts.

The sages submitted :

2* O Janardana, the creation of Mukhya etc. has been
described by you* Now, it behoves you to dispel our doubts,

3. How did the Lord Sambhu, the wiclder of the Pinfika
bow, though born earlier than Brahma attain the son-hood of
Brahma, bora of the unmanifest ?

4. How was Lord Brahma, the grand-father of the
worlds, the controller of the universe, born from Cosmic Egg ?
It behoves you to explain to us these.

Lord Ktirma replied :

5. O sages, listen all of you, how Sankara of unmeasur¬
ed prowess attained the state of being the son of Brahma, and
how god Brahma had the lotus as the source of his origin-

6. At the close of the previous Kalpa , the three worlds,
Bkti t Bhuvar and Soar sank into complete darkness. 3 There was
one great terrible vast sheet of water. There were neither
Devas and others nor the sages.

7. There, in that isolated place free from disturbance and
trouble, Lord Narayana, the Supreme Person, resorted to the
Couch of Sesa and slumbered,

8-9* He assumed the form of one with thousand heads,
thousand eyes* thousand feet, and thousand arms* He was

1. The birth of god Br ah mi from the lotus grown out of the em-
bilical region of god Vi;?u ii common to many Furanas e,g. Bh, P. Ill*
8.1-23, LP. 1.20, Va, PJ.24,

2* This sort of Prakya involving the dissolution of only three worlds
(Mfi, bhtwetr and svar) takes place at the end of a Kalpa or Brahm&’i day. It
it called the J Vaimittika Pralqya,

L9.10-21

69

omniscient and was contemplated upon by enlightened persons.
He had yellow garments and large eyes- He resembled the blue
cloud in complexion* He was the great Yogic Soul of Super
human power and dignity. He was compassionate to Yogins.

10* Once, when he was asleep, a divine and wonderful
lotus that was the quintessence of the three worlds* shone in
his umbilical region, for the sake of his diversion.

IK It extended to a hundred Yojanas (1 Yojana=? 12
Kilometres). It resembled the morning sun. It had divine fra¬
grance. It was meritorious and endowed with Kanpikd {pericarp)
and Kesaras (filaments).

12. While Sarrigm (god Visnu) was staying like this for
a long time. LordHiranyagarbha (Brahma) came to that place*

13. That Vtfvatman (the Soul of the universe) roused up
the eternal deity with his hand. Deluded by his Maya he spoke
these sweet words.

14. O excellent person, tell me who are staying alone
in this terrible vast sheet of water, isolated and enveloped in
darkness.

15. On hearing his words the Garuda-bannered Lord
laughed and replied to lord Brahma in a voice as majestic as
the sound of a cloud.

16. O, know me as the Supreme Person, Lord Nara-
yana, the source of origin of and the seat of dissolution of the
worlds and Mahdy&gUvara (great lord of the Yogins).

17* O grandfather of the worlds, within me you see the
entire universe including the mountains and the great continents
surrounded by seven oceans.

18. After addressing that person (Brahma) thus, Hari,
the soul of the universe, asked Brahma—“who are you
though he knew it.

19. Then lord Brahma, the storehouse of Vedas laughed
and replied with a smile to the deity whose eyes resembled the
lotus, in words gentle and charming.

20. I am the creator and dispenser of destiny. I am
the self-bom deity. I am the great grandfather. The universe is
stationed in me alone. I am Brahma, with faces all round.

21* On hearing those words, Vi$nu of truthful exploits

70 KUrma Pur&na

and genuine power, took his permission and entered the body
of Brahm&, by means of Yogic power.

22. He became surprised on seeing this entire set of the
three worlds, including Devas, Asuras and human beings in the
abdomen of that god (Brahma).

23. Thereafter Visnu, the deity with the Lord of serpents*
Sesa as his abode, came out of his month and spoke to Pitdmaha
(god BrahmS, the grand-sire of the world).

24. O excellent Purusa, in this manner you too enter
my eternal abdomen and see all these wonderful worlds.

25. After hearing the pleasing words of the Lord of
Laksmi (i.e. Visnu) and approving of them, Kusadhvaja
(i.e. Brahma) entered his belly once again.

26. Brahma, of truthful exploit, saw the self-same worlds
stationed in the womb of the Lord. Ranging about, he did not
see any limit of Hari.

27. Then all the other openings were closed by the
noble-souled Janardana and Brahma found an opening in the
umbilical region.

28. The deity born of Golden Egg entered it through his
Yogic power. The four-faced Lord manifested himself out of
the lotus.

29. The self-bom God Brahma who is lustrous like the
interior of the lotus, the grand-sire and the source of the origin
of the Universe, shone resplendent while seated in the lotus.

30. Considering himself the lord of the universe and the
highest seat—the goal to be reached—he spoke to Visnu, the
excellent Purusa, with words as majestic as the rumbling sound
of the cloud.

31. “What is this that has been done by you, desirous of
your own victory? I am the only powerful one and no one else.
Who will dare attack me ?”

32. On hearing the words uttered by Brahma, Hari who
was reposing on the cosmic waters as his abode and who was
ever wakeful, spoke the following sweet words in a conciliatory
tone.

33. You are the creator and the dispenser of destiny.
You are the self-bom great grand-father. It was not out of
malice that the openings were closed by me.

1.9.34-45

71

34. It was only for fun. It was not with a desire to harass
you. Who would wish to trouble the grandfather, the Lord of
Devas?

35. O Brahma, you are not harassed.* In every respect
you are worthy of being honoured. O auspicious one, please
forgive me the offence committed against you (i,c, if I have
offended you). [v.L whatever has been done by me to you is in the
interest of your progeny.]

36. O Brahma, for this very same reason be a son unto
me. O deity in the form of the universe, be famous by the name
Padmayoni (having lotus as the source of origin) for the sake
of mv love.

37. Then that Lord conferred the boon to the crowned
one (i.e. Visnu). Deriving unparalleled delight, he spoke to
Visnu again.

38. You are identical with everything. You are infinite*
You are the greatest Isvara of all. You are the immanent soul
of all living beings. You are the greatest and eternal Brahman.

39. I too am the great Isvara, the bright light of the
Atman of all the worlds* All the worlds are pervaded by me. I
am the Brahman, the transcendental Purusa.

40. There is no superior ruler of the worlds other
than we two. We, Narayana and Brahma (the grand-sire of the
universe) are but one single body divided into two.

41. On. being addressed thus by him, Vasudeva spoke to
Brahma, “This enunciation may lead to your destruction.

42. Don’t you see by means of Yogic power, the un¬
changing Lord and master of Brahma, the Lord of Puruya and
Prakrti and whom I know as the Supreme Lord ( Parameivara ).

43. Seek refuge with that Brahman, devoid of beginning
and end, the great ruler of the Universe whom neither pro¬
minent Yogins nor Sahkhyas (philosophers or the followers of
the school of Kapila) perceive.”

44-45, Then, the infuriated Brahma spoke to Ke£ava
(Visntu) of lotus eyes, **0 Lord, certainly I know myself as
that Supreme imperishable Brahman, the sole Atman of all the

*oJ, It may not please be misunderstood by you.

Kkrma Purdna

worlds, the highest region. There exists no other Supreme
Ruler of the worlds other than we both.

46. Cast off your long slumber and observe your own

self”.

Even after hearing those wrathful words, the Lord said
(only this much).

47-48. “O auspicious one, do not talk like this. Do not
denigrate the great l£vara of noble soul. There i$ nothing un-
known to me, O Brahma, nor do I say otherwise (which is not
true). But O Brahma, it is the Maya of the Supreme Ruler
who is infinite and the cause of all particularities, born of Atman,
that deludes all.”

49. After saying this much Lord Visnu remained silent.
After knowing that great principle, his own Atman. (v.L Mahe-
$vara), the Lord of Devas i.e. Visnu did not think of saying
anything*

50. God Hara of immeasurable soul, the Supreme Ruler
of all beings manifested himself from somewhere to confer grace
on god Brahma.

5L The Lord had an eye in his forehead. He was em¬
bellished with clusters of matted hair. He wielded the trident in
his hand. He was the reservoir of great splendour.

52. He was wearing a garland of wonderful shape sus¬
pended up to the foot. It was wreathed with planets including
the sun, the moon and the stars with utmost skilful scholarship.*

53. On seeing Lord Siva, god Brahma, the grand-sire of
the worlds was completely deluded by his Maya, He addressed
Vi§nu, the yellow-robed deity,

54. "O Janardana, who is this three-eyed person of
blue complexion, with the trident in his hand coming this side?
He is a mass of splendour and of an immeasurable spirit (Soul)*”

55. After hearing his words, Visnu, the suppressor of
Danavas, saw Lord Isvara (Siva) shining brilliantly in the trans¬
lucent water.

*The foot note (Venk. Edt,) records a better reading ;
dtvydm viidldm grathit&m —a heavenly big garland wreathed with planets,
the sun, and the moon etc*

1.9,56-66

73

56* Realising that he was the Supreme Reality, the Con-
ceiver of Brahma, Visnu stood up and said to god Brahma, the
grand-sire of the world and the Lord of Devas,

57* 4< This is Lord Mahadeva, the eternal self-luminous
deity, having neither the beginning nor the end, the inconceiv¬
able great Ruler of all the worlds.

58* He is Sankara (the benefactor), Sambhu (Bestower
of welfare) I Sana {the Ruler), Paramcsvara, (the highest Con¬
troller), the soul of all, the Lord of human beings, the great
meditator and the Supreme lia, the pure and Siva, the
auspicious.

59. He is the creator and dispenser of destiny. He is
the chief immutable Lord* {v.L the Lord of Prakrit and Parana).
Only those ascetics who meditate upon him as Brahman, can
perceive him*

60-61. By becoming Kdla (Time), this absolute, unsullied
great god Siva creates the entire Universe, protects it and des¬
troys it. This eternal one created you Brahma and gave the
Vedas unto you. It is that Sankara who comes here*

62* O great-grand-sire of the universe, understand me
to be only another form of his—the form that is eternal, the
source of origin of the universe and is designated as Vasudeva*

63, Can you not see that Lord of Yoga the immutable
Lord, Brahman? May your eyes be divine, whereby you will be
able to see that great Being.”

64* After securing thus the divine vision from Visnu,
Brahma, the grand-father of the world, realised that the highest
knowledge incarnate is present in front of him*

65* Deriving the Supreme knowledge about Siva, the
great-grand-faiher sought refuge in Lord Siva himself (his
father).

66. Recollecting Ohkdra and concentrating his mind in
his own soul, he, with folded palms in reverence, eulogised the
Lord by means of the Atharvaiiras Mantras}

], Athartra-Siras is an Upanisad, It begins with

Devd ha oat svargam hkamdyamste Rudtam apreckan ho bhav&nili I
It is printed in the UpaTii^at^Schgritha^ pp* 170*174 (Nlotilal Banarsidass

Delhi, 1970.)

74

KUrma Purtya-

67. On being eulogised by Brahma, Lord Siva, the Sup¬
reme Ruler felt great affection and pleasure. Smilingly he ad¬
dressed to him*

68. O dear child, there is no doubt that you are equal
to me, as you are my devotee as well* It was by me alone that
you, the Eternal One, were created formerly, for bringing
worlds into being* You are the unchanging one.

69. You are the Atman , the Primordial Purusa born of my
body* O soul of the universe, seek your boon. I am the bes-
tower of boons unto you, O sinless one.

70- After hearing the words of the Lord of Devas, the
lotus-born deity glanced at the Purusa, Visnu, bowed to San¬
kara and said :

71. O holy Lord, Lord of the past and future, O
Mahadeva* O consort of Ambika, I wish, that you or some one
equal to you, be bom as my son.

72* O Mahadeva, I have been deluded by you, through,
your subtle Maya. O Siva, I do not know your real nature
precisely*

73* O Lord, you alone are the mother, father, brother
and friend of your devotees. Be pleased* I have sought refuge in
you. I bow unto your lotus-like feet.

74* On hearing his words, the bull-bannered Lord of
the universe spoke to his son, after glancing at Janardana:

75. “O son, I will do whatever has been requested for
by your Lordship. Sinless, divine, perfect knowledge pertain¬
ing to Isvarashall dawn unto you.

76. O Lord of Devas, grand-sire of the worlds, you
alone have been appointed as the primordial maker of all living
beings. Create your Maya for them,

77. This Narayana is bom of me. He is the Supreme
form of mine alone. O Isana (Brahma), Hari will be the
bestower of security and prosperity unto you*

78. After saying this, Lord Siva, the Supreme god who
was pleased with Brahma, gently touched him with both the
hands and spoke these words to Hari:

79* O pervader of the world, I am thoroughly pleased
with you as you are my devotee. Choose your boon though really

1.9,80-87

75

there is no one other than the two of us, (&. /. though both of us
are non different).’ 1

80. On hearing the word of Lord Siva, Visnu the
permeater of the universe spoke with delighted voice, looking
him in his face,

81. "This alone is the most praiseworthy boon that I
shall be able to see you, the Supreme Ruler and the great Atman,
May I be blessed with constant devotion unto you.’*

82. Saying f( so be it”, Mahadeva spoke to Visnu again:
“You are the doer of all actions, while I am the presiding
deity.

83. There is no doubt that everything is identical with
you as well as with me. You are the moon, while I am the sun.
You are the night and I am the day.

84. You are the unmanifest Prokrti while I am the
Purupa. You are the knowledge and I am the knower. You are
the Maya, while I am the Isvara.

85. You are the power born of knowledge, while I am
the master of that power, I who am that unsullied Lord so you
are the same such Lord Narayana.

86. Yogins, expounders of Brahman, see through unity,
O Atman of the universe, without resorting to you the Yogin
will not attain me. Do you protect the entire universe including
Devas, Asuras and human beings.”

87. After saying this, the Lord who has no beginning,
who deludes the different living beings by means of his own
Maya and whose power is unlimited went to his one and only
abode which is unmanifest and which is devoid of birth, growth
and destruction/'

76

KUrma Purina

CHAPTER TEN

The Creation by Rudra %

Lord Kurma said :

1* When Mahe£vara departed, god Brahma, the grand -
sire of the world, once again resorted to the self-same lotus grow¬
ing out of the umbilical region of Lord Visnu.

2. After a long time, the two great Asura brothers
Madhu and Kaitabha, of unequalled valour, happened to come
there.

3. They were born out of the ear-cavities of god Visnu 2 * *
the wielder of the Sarriga bow, the Lord of Devas. They had
bodies as huge as a great mountain and they were over-powered
with great fury.

4. On seeing them arrived, the un-bom Lord Brahma
requested Narayana, “It behoves you to slay these Asuras, the
thorns in the three worlds.* 5

5. On hearing his words, Lord Hari who abides in the
cosmic waters (Narayana) ordered two persons to kill those two
Asuras.

6. At his behest, O Brahmanas, great battle of those
two persons with the two Asuras ensued, Jisnu conquered
Kaitabha while Visnu vanquished Madhu.

7. Then Hari the Lord of the universe, with his mind
overwhelmed with affection, spoke these sweet words to god
Brahma, the grand-sire of the worlds, who was seated in the
lotus.

1. Creation of Rudra is another topic common to many Puranas
such as VP. 1.8,14 R, Bh. P. 111.12.7-20, VA. P, L 27.1-60 but KP. shares
more verses common with VP. (such as Rudra’s nameSj places, the names of
his spouses, etc.) cf, KPX 10.24-30 and VP, I. 8.6-12.

2. The birth of demons Madhu and Kaifabha is from Vis£u*s ears

here (and from the ear-wax oozing out of Visnu 1 s cars in the DtviBh&gawta) .

X.P. gives the credit of lulling Madhu to Jisnu and Kaitabha to Visnu

(both creations of Nar&ya^a), The more popular version of the story is
that Vjfnu got a boon from for killing and killed them on his lap
-(vide the Itovl Bhag avata Skandha 1) is not accepted in KP.

1.10.8-18

77

8* "O Lord, you are being borne by me; you are
brilliant and weighty; I am unable to bear you. Hence, please
get down from this lotus.”

9. Then the soul of the universe, (god Brahma) got
down and entered the person of Vi&nu, the wielder of the discus
(Sudarsana). He became united with Visriu and was overcome
with the special type of slumber of Visnu.

10. God Brahma, designated as Narayana, and wielding
a conch, a discus and a mace (< Gada ), becoming possessed of
him that way, slumbered within the watery expanse. {vA.
possessed of a thousand heads and eyes.)

11. Fora long lime, he enjoyed the bliss of identity
with that great soul, devoid of beginning and end and having no
second. It was his own Atman .

12. Then in the morning, the Yogic soul termed as
Brahman, became the four-faced deity. Resorting to the dispo-
sition of Visnu, he created beings of the same type.

13. The Lord created at the outset Sananda and Sanaka,
Rbhu, Sanatkumara and the elder one Sana tana,

14. They were free from delusion and mutually clashing
opposites such as pleasure and pain. They possessed the greatest
detachment. Having realised the highest reality, they directed
their attention towards knowledge. (vA. na srffau dadhire matim
“They did not take interest in creation.” )

15. When they were thus indifferent towards the crea¬
tion of the worlds, god Brahma, the grand-father of the world
became despaired due to the Maya of Paramtfjkin.

16. Then the ancient Purusa, the eternal, the embodi¬
ment of the universe, spoke to his son, the lotus-born god in
order to destroy his delusion.

God Vijnu said :

17. “Has this been forgotten that the trident-bearing
eternal Lord, Sambhu was requested by you formerly “O
Sankara, do you be my son.”

18. Sankara had urged his mind in the guise of his son.
The lotus-bom god the grand-sire of the world, regained en¬
lightenment through Govinda.

78

Kurma Purana

19. As he was inclined to create beings, he performed a

very difficult penance* But even though he performed that
penance nothing transpired.

20. Then after the lapse of a long time, his grief created
wrath in him. From both of his eyes overwhelmed with anger,
drops of tears fell down.

21. From them goblins and ghosts cropped up. On
seeing all of them in front of him, Brahma censured himself.

22. Lord Prajapati (Brahma) overcome with wrath
gave up his life. Then Rudra, of the nature of Prana (vital
air), manifested himself from the mouth of the Lord (god
Brahma).

23. Lord Siva, the god of gods, with the brilliance of a
thousand suns and comparable to the cosmic fire ablaze at the
end of the Yugas, cried out loudly and terribly*

24. Brahma spoke to him as he cried, ll O don’t cry.
You will become well-known in the world as ‘Rudra’, because
of your crying.’ 1

25. The grand-father of the world gave him seven other
names. He gave him wives and eternal sons. To those eight
persons, the grand-sire of the world gave abodes as well. 1

26* Those seven names are—(1) Bhava, (2) Sarva, (3)
liana (4) PaSunampati (5) Bhima, (6) Ugra and (7)
Mahadeva.

27. The eight Murtis (cosmic forms of this god) are as
follows:— (I) sun, (2) water, (3) earth, (4) fire, (5) wind,
( 6) ether, ( 7) initiated Brahmanas and {8) moon.

28. The lord endowed with eight bodies bestows the
highest region (Makfa) on those who meditate on him, and bow
down to Rudras in these bodies,

29. The eight wives are:—Suvarcala, Uma, VikesI,
Siva, Svaha, Disaji, Diksa and Rohinl,

30. The sons of these are—SarxaiScara. (the Saturn),
Sukra (the Venus), Lohitanga (the Mars), Manojava, Skanda
Sarga, Santana and Budha (the Mercury).

1* VV. 24-30 are practically the same as VP. J.8.6-12.

1 . 10 , 31-44

79

31. Lord Mahesvara, Lord of Dcvas, who was of
this nature, eschewed his duty of procreation and desire, and
resorted to renunciation*

32. Fixing his individual soul into the Supreme Soul and
having drunk deep the eternal Supreme Nectar called the
imperishable Brahman, he established himself in the divine
nature.

33. When Siva, the god of blue-red complexion, was
commanded by Brahma to procreate progeny, he mentally
created Rudras, equal and similar to himself,

34-35, They were with matted hair, free from distress,
blue-necked, wielding the Pinaka bow, holding the trident in
their hands, of ever blissful nature and having three eyes, free
from old age and death. They had great bulls as their vehicles*
They were devoid of passions, and were omniscient. The Lord
thus created crores and hundred of crores of such beings.

36, On seeing those various Rudras, pure, blue-red in
complexion, immune from death and old age, the preceptor
Brahma spoke to Hara.

37, O god, do not create such progeny devoid of
death. O Lord of goblins, create other types of subjects suscep¬
tible to births and deaths.

38* Then the god with matted hair, the chastiser of
Kama, replied, “I don’t have such creation. You create such
various types of creation,” (v.L Such inauspicious progeny) ♦

39, Thereafter, this God does not create auspicious
progeny. He remains with his mind withdrawn from activi¬
ties of procreation, and stays with his own sons.

40-42a. Hence the attribute of Stkdnu (immoveable
like a branchless tree) was applied to the trident-bearing god
who is the god of Devas.

The following ten undiminishing attributes always abide
in Sankara; —Jhdna (perfectknowledge), Vairagya (detachment),
Ativarya (divine faculties of omnipotence, omnipresence etc.).
Tapes (penance), Saiyam (truth), K$ama (forbearance), Dkfti
(courage), Dra$frlva (state of being the seer), Atma-sambodha
(Soul-enlightenment) and Adkiftkdtrtva (presiding-ness).

42b*44* Thus is Sankara, the Pinaka-btaring Paramefvara.
Thereafter, on seeing the three-eyed lord along with the Rudras,

80

KUrma Purdna

9

his mental creations, lord Brahma was highly delighted* Due to
pleasure, his eyes became enlarged. After knowing his lordly
nature by means of his vision of knowledge, he eulogised the
lord of the worlds with the hands reverentially placed on the
head.

Brahma said :

Obeisance be to you, O great god, salute to you, O
Supreme Lord.

45. Bow to god Siva. Obeisance to you, the embodi¬
ment of Brahman, to Lord Mahcsa, to the quiescent, to the
cause of the universe.

46. Salutations to the Lord of Prakrit and Purufa, to the
chief of Yoga, to Kala (time or god of death), to RUdra, to the
bearer of the trident and to one making a huge mouthful of the
universe.

47. Obeisance to the wielder of Phxaka bow in the hand.
Salutations again and again to the three-eyed god with three¬
fold forms. Bow to you Brahman, the father of god Brahma.

48. Obeisance to the master of the knowledge of Brah¬
man and to one imparter of the knowledge of Brahman. Salu¬
tation to the secret of the Vedas (or the knower of the secret of
the Vedas) and to the destroyer of K&Icl

49. Obeisance to the essential substance of Vedanta,
to the embodiment of Vedas (a./, the Vedanta incarnate.) Bow
to the enlightened Rudra, the preceptor ofYogins.

50. Obeisance to you who are surrounded by goblins, or
beings of various kinds, devoid of sorrows. Salutations to the
deity favourable to Brahmanas and to the lord of Brahma,

51. Obeisance to the three-eyed primordial deity, to
Paramejfkin, the quarter-clad (naked), to the staff-bearing
recluse.

52. Salutations to you untouched by the beginning-less
impurity of Avidya, to one knowable through perfect enlighten¬
ment, Bow to the saviour, the sanctifier, to the cause
of the progress of Yoga.

53. Salutations to one knowable through Dhanna
(Piety) etc. Obeisance to you approachable through Ypgic

I.10.54-64a

81

meditation* to one devoid of diversity or illusion; bow to you,
bereft of reflection and semblance-

54, Obeisance to Brahman, the embodiment of the uni¬
verse, to you the supreme Atman , Everything in the universe has
been created by you alone and everything abides in you only,

55. O deity identical with the universe, the universe
beginning with Prakrit is withdrawn by you. You are the control¬
ler {of the world), the great god, the Supreme Brahman, the
great Ruler of the world.

56. You are the Paramesthin, the auspicious, the quiesc¬
ent, the perfect being, Kara. You are the great imperishable
spiritual light, you are Kata and Paramefoara>

57, You alone are the infinite person, the Pradhana and
the Prakni as well. You are the earth, the waters, the fire, the
wind, the ether and the ego* 1

58-6 Oa. I bow unto that Bhava whose form is termed
as Brahman, I bow unto that Cosmic Person, whose head is the
heaven, feet the earth, arms the quarters, and abdomen
the firmament* I bow unto him who always imparts heat by
illuminating the quarters with his own brilliant lustre. Obei¬
sance to him, the embodiment of the sun, fill! of the brilliance
of Brahman.

60b-61a. Salutation to him who being the fire incarnate
and having Rudradike terrific body full of light and energy,
carries oblations offered to gods and those offered to manes.

61b-62a. Bow to him, the embodiment of the moon who
gives delight to the whole of the world by his own radiance and
who is being drunk by groups of gods,

62b-63a, Obeisance to him of the Vqyu (wind)-form
which is the energy of the great god, which always moves about
within all living beings (as vital airs) and sustains them.

63b-64a. Obeisance to that form of four-faced deity 2 who
is abiding within the Atman and who creates everything accor¬
ding to one’s previous Karmans .

1* Cf.BG.VIIA

2, The one-nesa of the Trinity or god® (Brahma, and Siva)

and its identification with the Brahman at usual, emphasized in these

verses.

KUrma Purdpa

64b-65a. Obeisance to the all-pervading Lord Visnu 1
who* enveloping and deluding the universe by Maya, reposes
on the couch of Serpent Sesa and experiences the bliss of his
soul through Yoga*

65b-66a, Obeisance to that form of Sesa, who is the
support of all and who always holds on his head the whole of
the universe consisting of fourteen worlds,

66b-67. Salutations to him who, embodied as Rudra of
infinite greatness, dances at the end of the world, drinking
deeply the Supreme joy with the goddess Parvati as the only
witness. The god abides within all beings and is their Controller*

68* Obeisance to him, the embodiment of waters whose
tresses contained the clouds and in whose limb joints are the
rivers and in whose belly are the four oceans.

69-70a* I salute to that deity, who having bodies all
round (that is eight forms) is witness unto all. Bow to the soul
of Yoga whom Yogins who are devoid of {i.e* have mastery
over) their sleep* who have conquered {i.e* controlled) their
breath* who are contented and who cherish an impartial outlook
visualise as the spiritual light*

70b-71a* Obeisance to him the embodiment of spiritual
knowledge whereby, a Yogin, with his sins exhausted, crosses
the ocean in the form of Maya, which is (boundless and
hence) uncrossable and unfathomable*

7lb-72a. I resort to that great Reality, to that form of
the Supreme Lord by whose lustre the sun shines, the lustre
which lies beyond darkness.

72b-73a. I resort to you, the great Siva the unsullied,
the perfect eternal bliss and one who is not supported by others*
I resort to you, O Supreme Lord, the great Atman.

73b~74a* After eulogising Mahadeva thus, god Brahma
became sanctified by meditating on him* He joined his palms
in reverence and stood there praying the eternal Brahman*

1* The v.L Vifvatm&ru noted in Ft. Note 1 (of the Venk. Ed.) is equally
good. For Vidua is one of the thousand names of Visnu*

The ftVftu sahdsf&n&na in the Mbh , Anui&sarta 149*14 begins with it :

Viivam Vif#ur Va$a^kQto bhuta-bhavya-bhaval-prabhuh j

I*10*74b-86a

83

74b-75a„ Thereafter, the great god Hara granted unto
him the divine and excellent Yoga and the divine state of being
in communion with Brahman as well as the Vairdgya (detach¬
ment) *

75b-* 7 7. The remover of the distress of those who bow
down to him, stroked Brahma the grand-sire of the world, with
his tender hands and blessed him. Smilingly he spoke thus: "O
Brahma, I have been requested by you to become your son. I
have made all arrangements for that* You create the world of
diverse nature. O Brahma, I have divided myself in the three
forms under the name Brahma, Visnu and Hara.

78, Though 1 am the perfect Supreme Ruler, I have
divided myself unto three with the attributes (i.e. functions)
of creation, protection and annihilation. You arc my eldest son
created for the purpose of carrying on the activity of creation.

79-80. You have been produced from the right side of
my body, while Purusottama (Visnu) is created from the left.
Rudra was born from the region of the heart of Sambhu,
the over-Lord of the gods, I am his great person or body.
Brahma, Visnu and Siva are respectively the causes of creation,
sustenance and dissolution of the universe, O Brahma.

81* Though Sankara stays as the absolute one, it is out
of his own will that he had divided himself. I have other forms
as well effected by my Maya.

82, By nature, the great God Siva is formless, absolute,
abiding in his own state or soul. The god who is transcendental
to these is the Tri-m&r£i s the triple-formed one, which is the
Supreme Person of the Lord*

83. O grand-sire of the world, know me to be that
great form, that special personality of Mahesvara with three
eyes which always bestow peace unto the Yogins.

84-85a, Endowed with eternal rulership (prosperity),
enlightenment and possessed of divine lustre and Yoga (Yogic
power), I swallow everything (i*e* the whole of the universe)
by presiding over the quality called Tamar and by becoming
Kdla .. Nobody else can dare to confront me even mentally.

85b-86a. O Lotus-bom god, whenever you remember
of me, O sinless one, you will have (the privilege of) my
presence then and there.

84

KUrma Pur&na

86b-87a. After speaking this much to god Brahma and
bowing to the preceptor (Brahma }, Hara vanished in a moment
along with his mind-born sons.

87b-88a. Brahma too resorted to Yoga and created the
world of different varieties. The worshipful creator, known as
Narayaria, resorted to Yogic meditation and created the diverse
world as before.

88b-89. He created by means of Yogic lore and power
the progenitors {of the world viz.) Marici, Bhrgu, Ahgiras
Pulastya, Fulaha, Kratu Daksa, Atri, and Vasistha. They are
decisively regarded in the Puranas as nine Brahmas. All of them
are equal to god Brahma, are householders and expounders of
Brahman or the Veda. 1

90. I have already narrated to you the resolution {san~
kalpa) t Dharma, various duties special to different Yugas and
the deities identifying themselves with the abodes ( sthdnas ).

CHAPTER ELEVEN

The Incarnation of the Goddess

Lord KUrma said :

1. After creating Marici and others, god Brahma the
grand-sire of the world and the Lord of Devas performed very
severe penance, along with his mind-bom sons.

2. Even as he was performing the penance > the three¬
eyed, trident-bearing lsana, Rudra, bom of the world-destruc¬
tive fire, manifested himself from his mouth.

3. His body was half-male and half-female and was too
terrible to behold. “Divide yourself,* 9 saying this Brahma
vanished out of fear*

J. The same ia Supra 2.23b-25a.

1,1 1.443a

85

4. When addressed thus, Rudra separated the male being
into ten plus one (eleven) forms.

5. These eleven are called Rudras. They are the Lords of
the three worlds, O Brahmanas, these Rudras* known as
Kapallsa and others* were entrusted with the affairs ofDevas,

6. The Lord divided his female form too into many
beings, such as beautiful and ugly, quiet and turbulent* white
and black in complexion etc.

7. Those forms, Laksim and others are the VibhUtis
(magnificent excellences) and well-known as Saktis (super¬
human powers) on the earth* O Brahmanas* Goddess Sankari
pervades the whole universe through their forms.

8. O Brahmanas, Isani split herself into many more
forms ( v.L separated herself from god Siva). At the behest of
the great god Sankara, she went and stood near god Brahma*
the grand-sire*

9* Lord Brahma told her, 4 'Become the daughter of
Daksa,” At his behest, she too manifested herself from Daksa*
the progenitor of the world,

10. He gave goddess Satl (former Isani) to Rutlra in
marriage, at the bidding of god Brahma, Rudra the trident-
bearing deity too accepted the daughter of Daksa who was his
own,

II-13a. After some time at the direction of Prajapati 1
(v.L in her wrath against Daksa) Isani* the Supreme goddess*
separated herself from Lord Sankara. Then Satl became the
daughter of Mena and Himavan. That prominent mountain

1. Prajdpati-vinirdci&t —This reading is supported by a majority of
good MSS. Its emendation to Prajdpatim vinindyaifa in the Crt, Ed. because
it conforms to the story of SatVs incarnation as the daughter of Himavan and Mend
contained in several Purdpas but has little support in the MSS of KP*, is rather
strange, when praj&patir vinirdei&t is given in a number of good MSS (and
printed editions) and conforms to the preceding Stokas. To change such a
valid reading strongly supported by a majority of good MSS p simply because
it is not supported by other Puranas is, from the point of Text criticism,
rather awkward as we roostimte the text mainly on the basis of the critical
apparatus. We should not deny the right of giving a different version of an
episode to the author of KP.

86 KUtma Purdna

gave Parvati to Rudra for the welfare of all Devas of the
three worlds and of himself

13b-14a, She is the great Goddess Mahegvarl, the part¬
ner of half of the body of Sankara, Siva, Sati, Haimavatl who
is revered and bowed to by both Devas and Asuras,

14b-15a, All Devas including (their king) Indra extol
her unequalled prowess. So do all the sages. It is only Sankara
or Hari who understands her real greatness,

15b-16, O Brahmanas, thus I have recounted to you
the son-hood of Sankara of unmeasured splendour and prowess
and birth of god Brahma, the Paramesthin from the lotus.

CHAPTER TWELVE

The glory of the Goddess Parvati
(One Thousand Epithets of the Goddess) 1

Suta said :

1, On hearing what had been related by Visriu in the
form of a Tortoise, the sages bowed down again to Hari and
asked.

I, The practice of weaving together a number of epithets in
glorification of the deity is as old as the Vedas, We find in the most popular
Rudra hymns in Tait. S. IV', 5,2 (called Rudy&dhy$ya) , a number of epithets
strung together in praise of god Rudra. The famous VispvsahasranfiTna in
the Mbh. Anuf&iam Ch, 149 has set a model as it were to different Purdfxas
to emulate. The Sahasra-N&ma of Parvati in this chapter is thus a eulogy
(j totra) expressed in one thousand epithets glorifying the different aspects
and deeds of the deity. In these Sahasra-ndmas^ we have a number of
epithets common to all these deities male or female. The general tenor is to
exalt that particular deity to the position of the Supreme Brahman and a
mix of Upaniffcdic thought and Pur&pic episode* or deeds attributed to the
deity is presented to us.

1.12.2-9

87

TV sages submitted :

2. Who is this blessed Goddess sharing half the person
of Sankara, the daughter of the Himalaya, the auspicious Sati?
Pray tell us (the reality) precisely as we ask.

3. On hearing these words of the sages, Visnu the Supreme
Person, the great Yogin, meditated on his own Supreme state
and replied.

Lord KUxma said :

4. “This mysterious knowledge which is to be closely
guarded as a secret, was formerly explained by the grand-sire
Brahma on the beautiful plateau of the mountain Meru.

5. It is the essence of the Sahkhya philosophy to the
followers of the Sahkhya system. It is the excellent, perfect
knowledge of Brahman. It is the only saviour of the living be¬
ings immersed in the ocean of worldly existence,

6. This Haimavatl (daughter of mount Him van) is
considered as the highest point of perfection termed as Vytrnan
(the firmament)* the potency of god Mahesvara, the embodi¬
ment of knowledge and ardent desire for it.

7. She is auspicious (or the consort of god Siva)* all
pervading, infinite, beyond all gunas, perfect (or the purest).
Though absolutely one (undivided), she is abiding in one or
more divisions. She is knowledge incarnate and has excessive
longing,

8. She is nan-different, stationed in the perfect Reality,
thanks to its splendour. Due to that very reason* her lustre is
as pure and dazzling as that of the sun.

9. The Potency of god Maheivara is one (by herself)*

The extension of the Sahasrandmas to local deities like Sakambhart or
Bana-Sankari of Badami {Dist Eijapur), MahSlaksmi of Kolhapur and
others expresses our faith in the Vedic maxim

ekam sad viprd bahudhd vadanti / —RV.I.I64.46.

As most of the epithets are translated, no special explanation it
necessary, A number of epithets are repeated and are tautologout as is
inevitable in such lists of epithets and this repetition is found in other
Sahasrandmas also.

88 Kurma Purdna

but due to conditioning factors, she assumes greater and lesser
forms and sports about in his presence.

10. It is she who does everything. This universe is the
effect of her activity. The wise sages state that Is vara has
neither any act to execute nor is he an instrument of anything.

11. Four potencies of the Goddess abide in their own
forms in her, due to the presence (abidance) of the Goddess,
Listen to their names, O excellent sages.

12. It is stated that they {the potencies) are Sdnti
(peace), Vidya (knowledge), Prati^hd (stability), and Nivrtii
(renunciation). Hence Lord Paramesvara is called as having
four manifestations, ( Calur-vy uha ).

13. The Lord enjoys the greatest bliss (of communion
with his Atman) through this great potency, Mahcsvara has
four forms corresponding to the four Vedas.

14. Her prosperity and glory is great and unequalled, and
is fully accomplished from times immemorial. She is infinite in
view of her contact with Rudra, the Supreme Soul.

15. This Goddess is the sovereign ruler of all. She makes
all living beings function. Lord Hari (v.L Hara) is called
Kata, Prana (vital airs) and the Supreme Ruler.

16. This entire universe is warp and woof in him as it
were. That Lord Hara is being extolled as Kdtdgni (the des¬
tructive fire of the universe) by the expounders of the Vedas.

17* It is Kdla (Time) that creates the living beings. It is
he who annihilates the subjects. Everything is subservient to
Kdhi ) but Kdla is not subordinate to any one.

18. The principles called Pradhana , Puru$a 7 Makat, Atman,
Ahaihk&ra (ego) and others are all pervaded by Kdla 7 the Yogin.

19. His potency is well known as Maya- It has the
whole universe for its form. Isa, the w[elder of Maya, the
excellent Purusa deludes (whirls) this world by means of that
(Maya),

20. This potency in the form of Maya assumes all forms.
It is eternal and it ever reveals the universal form of Mahesa
the great God-

21. There are three other important powers, evolved by
the Lord viz, the power of knowledge, the power of activity and
the power of vital airs (Prana iakti)*

M 2.22-32

89

22. For all these powers, the possessors of each of these
powers have been created by the Maya alone, O prominent
Brahma nas, but she (Maya) is without beginning and
imperishable,

23. Maya who embodied all these potencies, is invincible
and unsurmountable. Kala, the wletder of Maya, is the Lord of
all these potencies, the lord of destruction (and creation).

24. Kdla does everything. It is Kdla alone that annihilates
everything. Kdla establishes the Universe. This whole Universe
is dependent on Kdla.

25-26. After securing the proximity of Paramcsthin,
the over*Lord of Devas, the infinite Lord of all, Lord Sam-
bhu of the form of ifd/a, She, the Maya assumed the forms
called Pradhana and Puru$a> She herself is absolutely one. She
pervades all and is endless and the partless spouse of Siva,

27. The Sakii is one, Siva is also one. Siva is called the
possessor of Sakii. There are many other minor powers and
possessors of those potencies born of the original Sakti.

28. They (i, c. wise men) declare that from the realistic
point of view there is a difference between Saktis and those
endowed with them. But Yogins who meditate on Reality,
realise non-difference between them.

29. The goddess Farvati, born of the mountain (Hima¬
laya), comprises all these powers, while the master of these
powers is Sankara. The special difference is mentioned in the
Purana by the expounders of Brahman or Veda.

30. The goddess of the universe, the chaste spouse of god
Mahesvara is the object worthy of being enjoyed, while Siva
the Lord with matted locks of hair and blue-red in complexion
is proclaimed as the enjoyer,

31. God Sankara, the Lord of the universe, the destroyer
of the god of love, is the thinker (the subject), while goddess
Isanl (Parvati) is proclaimed by the knowers, to be the intellect,
the object of thought to be pondered over.

32. O Brahmanas, that all this universe is the manifest¬
ation of Sakii and Siva {the possessor of Sakti) has been declared
in the four Vedas by Sages who visualise Reality.

90

KUrma Pur ana

33* This divine and excellent glory of the goddess has
been thus declared* It is so decided by the knowers of Brah¬
man (or the Vedas) , in all schools of Vedantic philosophy*

34* Yogins observed the great abode of MahadevI
which is single, alJ-pervading t subtle, occupying the highest
place, and certainly steady, immovable and eternal*

35. Yogins perceive the Supreme State of the goddess
as the imperishable Brahman, blissful, pure and perfect*

36* That great region of the goddess is greater than the
greatest* It i$ the eternal Reality unswerving auspicious, merged
within the infinite Prakrti.

37* It is auspicious, untainted, pure, devoid of gums and
free from duality* That great region of the goddess is achievable
through realization of Atman .

38* She is Dhatri (the creator), and Vidhatrl (dispenser of
destiny). She dispels with the support of I svara all the distresses
of the worldly existence of those who wish for supreme bliss*

39, Hence, one who seeks salvation should resort to
Parvati, the supreme Goddess, the Atman of all living beings *
of the nature of Siva (Le. one with him)*

40* Securing Sarvani as his daughter after performing
severe penance, Himavan, accompanied by his wife sought refuge
in the great Goddess Parvati.

41. On seeing that splendid-faced lady (Uma) being
born out of her own free will, Mena, the spouse of Himavan,
said to the King of mountains.

Mend said:

42- “O king, have a look at your daughter with a
face resembling the lotus. As a result of our penance, she is born
for the welfare of all living beings-**

43- 45. On seeing the Goddess resembling the mid-day
sun with matted locks of hair—the Goddess who had four faces,
three eyes, eight hands and was extremely solicitous, who had
wide eyes and was ornamented with the crescent of the moon;
who is much devoted and is both endowed with and devoid
of gUTjtaSj who is devoid of the manifestation of both Sat and
As&tf he bowed down to her* He was as if extremely agitated

1*12,46-55

91

due to her splendour. Struck with awe, he spoke to that supreme
Goddess with his palm joined in reverence,

Himavdn said :

46, “O Goddess of wide eyes, ornamented with the
crescents of the moon, who are you? O dear child, I do not
know you precisely. Please tell me that even as I asked,”

47, On hearing the words of the king of mountains*
the supreme Goddess, the bestower of fearlessness {Mok$a)
unto the Yogins, addressed the great mountain Himavan thus,

Sri Devi said :

48, Know me to be the Supreme Potency abiding in the
great god Mahesvara.

49, I am non-different from him, unchanging and the
absolute, whom those desirous of salvation perceive. I am the
Atman of all conceived beings, I am Siva, the auspicious spouse
of God Siva in all respects.

50, I am the embodiment of permanent prosperity and
perfect knowledge. I am the prime mover of everything and I
am endless. My greatness is infinite. I enable people to cross
the ocean of worldly existence,

51-52, I shall give you divine eyes. Sec my lordly form.
After saying this much, she granted perfect knowledge to Hima¬
van and showed to him her divine form—the form associated
with the great God Siva* It was resembling a crore suns in
brilliance and it bore an image of splendour, quiet and serene*

53* It was ablaze with thousands of flames in clusters
resembling hundreds of world-destructive conflagrations (at
the end of the world) * It was terrible due to its curved fangs
and was irresistible. It was embellished with clustres of matted
hair.

54* It wore a crown and was holding a macc, a conch,
a discus and an excellent trident in its hands. The terrible fottn
was frightening everyone.

55. (Simultaneously) it was tranquil, charming-faced and
gentle and possessed of infinite wonders. It was bedecked with

92 KfimaPurd$a

the limbs (crescents of the moon) and lustrous like a crore of
moons*

56. It was bedecked in coronets, it wielded a mace in its
hands and was ornamented with anklets* It wore divine gar¬
lands, garments and was besmeared with divine scents and
unguents*

57* It held a conch and discus* It had a pleasing appear¬
ance with three eyes and it wore the elephant’s hide as its robe*
It was stationed both within and without the Cosmic Egg* It
was both inside and outside of everything*

58* It was endowed with all Saktis y was extremely pure
(while), omniformed, eternal, its lotus-like feet were revered
by gods Brahma, Indra, Upendra {Visnu) and prominent
Yogins*

59. It had hands and feet all round, had eyes, heads
and faces in all directions. He saw that Supreme Goddess stand¬
ing before enveloping the universe.

60. On seeing such a form of the Goddess, the form
associated with Mahesvara, that king was overwhelmed with
awe and was yet delighted at heart*

61. Concentrating his mind in his Atman and remem¬
bering Onkdra 7 he eulogised the Supreme Goddess with a thou¬
sand and eight epithets.

Himavdn Said :

62* ‘O Siva, Uma, the great Sakti, Atlanta, (Endless)
Nifkald (perfect), Arnold (the pure), Santa (the quiescent),
Mahesvarl, Nityd (eternal), Sdivati (permanent), Paromd (the
supreme), Akpard (the imperishable)*

63. Acintyd (Incomprehensible), Kevald (Absolute) An -
antya (devoid of end), Sivdtmd y Paramdtmikd , Anddi{ beginningless),
Avyayd (unchanging), Suddha (pure) ? Devdtmd (the Soul of the
devas), Sarvagd (AH-pcrvading), Acald (the immovable).

64. Ekdnekavibhdgdstha* (stationed in one as well as in
many divisions), Mdydtild (transcending Maya), Sunirmald (ex¬
tremely pure), Alaha-Mahefvari) Saiyd , Mahddevi , Niranjand (the
untainted) *

*Ek& (one),, Arukavibhdgasthd (stationed in innumerable divisions,)

1.12.65-70

95

65. Ka$th& (the highest paint), Sarvdntarasthd (abiding
in the hearts of all), Cicchakti (the power of conscious*
ness), Atildlasd highly solicitous, Nandd (delightful one)
Sarvdtmikd (of the soul of all), Vidyd (learning), Jyoti-rUpd (the
embodiment of brilliance), Amrtd (immortal), Akfard (imperish¬
able ).

66. Sdrtti (peace), Prati^fka (the stability), Mvrtti (renun¬
ciation), Amrtapradd (beMower of immortality), Vyomamurti
(having ether as her form), Vyomdlayd (the seat of dissolution
of the firmament), Vyomddkdrd (support of the firmament),
Acyutd (the unswerving), Amard (the immortal).

67. Anddinidhana (having neither beginning nor destruc¬
tion), Amogkd (un-failing), Kdrandtmd (the Soul of the cause),
Akuldkuld (much agitated), Svatah* pratkamajd (self-born at the
Outset), Amrtasya Ndbhi (navel of immortality), Atmasamfrayd
(the self-supporting or abiding in the self).

68. PrdneSvarapriyd (beloved of her loving husband),
Mdtd (the mother), Mak&’Mahi$avdhini l (riding on the great
Buffalo) {v.L Gkdtini the killer of the great buffalo), PrdncSvari
(goddess of the vital breath), PrdnarUpd (embodiment of vital
breath) Pradhanapumseivan (the controller of Pradkdna and
Purusa) *

69. Mahamaya, Sudu$pUra {very difficult to be filled up),
MUtaprakrii (the original) Prakrti, hvari , SarvaSaktikaldk&rd*
(possessing all potencies* arts or Kalds and shapes), Jyotmd
(moon-light), Dyau (the firmament of moonlight), Mahimdspodd
(the cause of grandeur).

70. Sarvak&yaniyantri (the controller of all bodies) Sarva
bhuteivareivari (the goddess of the Lord of all living beings),

*vJ r kralu (a sacrifice) for svatah

1. Maha-mahiffrvahini—"With the exception of goddess Varahl no
other goddess is described as riding a buffalo. I would prefer the pj. mahd -
mahiffrgh&tmi recorded as ft. note. 10. in KP. p. 17 (Venk* Ed,) as
mohifdsura-mardirrt 'The killer of the demon-Mahifisura’ is quite popular.
vidt Mohd-mahifa-mardini in V. 98 below.

2 . At recorded in MSS B 2.3. Dc 1.4 etc., the reading might be
. Sdrw~£dkti(t (Omnipotent) and KalAkird (the embodiment or mine of
arts).

94

KUrma Pur&na

Sarhsdrayoni (the source of origin of all the worlds), Sakald (hav¬
ing the due digits), Sarvaiaktisamudbhava (born of the source of
all Saktis ).

71* Sarhsarapotd (a raft for crossing the ocean of worldly
existence) * Dutvdrd (unthwartable), Dumirtk$y& (difficult to
be seen), Durdsadd (inaccessible), Pr&naSakti (the vital energy
and power), Prdnavidya (lore of vital breath), Yogint, Parana
kald (the Supreme art) *

72* Mahdvibhuti (the great magnificence), Dutdhard (un-
slightable) , MUlaprokriisambhavd { born of the primordial nature),
Anddyanmitavibhavd (having beginning less and endless prosperity),
Paramadya (the earliest one), Apakarpini (who removes away).

73. Sargastkiiyantakdrani (the cause of creation, sustenance
and annihilation of the universe), Sudurvdcyd (very difficult to be
described), Duratyayd (very difficult to be surmounted), Sabda-
yoni (the source of origin of words and sounds), fiabdamayi (of
the form of sounds), Ndddkhyd (Having the epithet ^ound*),
Nddavigrahd (having Ndda as the physical body, an embodiment
of sound).

74. Anddi (beginningless), Avyaktagund (having unmani¬
fest Gunas ), Mahanandd (having ecstatic delight), San&tani (eter¬
nal), Akaiayoni (source of origin of the ether), Togastkd (estab¬
lished in Yoga), Mtdi&yogeivareivari (Goddess of the great lords,
of Yogas)*

75. Mahamaya, Sudu$par& (very difficult to cross), MUla-
prakrti, Iteari, Pradhdnapuru$atitd (beyond Pradhana and Puru$a ),
Pradh&napurufdtmikd (the soul of Prakrti and Puru$a ).

76. Pttrdnd (the ancient one), Ginmayi (of the form of
consciousness), Puthsdm Adi Puru$a Rupini (of the form of the
primeval Person) 1 , Bh ulantarasthd (stationed in the heart of living
beings), Kulasthd (abiding in the soul of all), Makdpur$a$arh-
jnitd (termed as a great Purusa)*

77. Janma-mTtyu‘jardlitQ (who is beyond birth, old age
and death), SarvaSakti-samnvitd (endowed with all Saktis), Vydpini
(All-pervasive), Anavacchinna (who is not restricted), Pradh -
dndnuptaveiini ) (who permeates into Pradhdna ).

1. Probably these are two epithets Purhs&m adih, the source of
men and PtirujQ-fupifii (of the form of Puru^a) *

U 2.78-85

95

78, KfetrajnaSakti {Potency of the soul), Avyaktalakyand
(of unmanifest characteristics), Malavarjiid (Devoid of dirt or
impurities), Anddimdydsambhinnd (who is distinct from the primor¬
dial Maya), Tvitottvd (having three principles), Prakrtigrahd
(having a grasp on Prokrti )♦

79* Makdmdydsamutpannd (Born of great Maya), Tdmasi
(of Tdmasa nature), Paurufi (of the nature of Purusa), Dhruvd
(steady), Vyaktdvyaktdtmikd (of the nature of both manifest and
unmanifest), Kr$nd (of dark colour), Rakid (of red complexion),
Sukld (of white complexion), PrasUtikd (Mother).

80. Akdryd (non-effect), Kdryajanani (cause of effect),
Nityorh prasauadharmird (having the attribute of continuous
procreation), Sargapralayaninmkid (free from the creation and
dissolution), Srtfisthityantadharmini (having the attributes of
creation, sustenance and annihilation).

81. Btahmogarbhd (having Brahman in the womb), Catur-

viThfd (being characterised by the twentyfour principles),
Padmandbhd (Lotus-navelled), Acyutdtmikd (of the nature of
Acyuta), VaidyuH (of the nature of lightning) (Eternal),

Toni (source of origin), Jaganmdtd (mother of the universe),
livarapriyd {Beloved of livara).

82* Sarvddhdrd (support of everything), MakdrUpa (having
huge form), S&ruaifvaryasamanvitd (endowed with all kinds of
prosperity), VUvarupd (embodiment of the universal form),
Mahdgarbhd (of huge embryo), VifveSecchdnwartini (following the
wish of the lord of universe).

83* Mahiyasi (very great), Brahmayoni (source of origin of
Brahma), Makdlakfmi-samudbkavd (born of Mahalaksmi), Mahd *
vimdna-madhyostha (stationed in the middle of the great Vimdna
(Aerial chariot), Mahanidrd (oflong slumber), Atmahetukd (cause
of Atman), vJ . mahd-nidr&riha-hetukd (The cause of the great
sleep).

84. Sarvasddhdrarti (common to all), Sukmd (subtle),
Avidyd (nescience), Paramdrthikd (the real entity), Anantarupd (of
infinite form), Anmiasthd (stationed in the infinite), Devi (Lumi¬
nous), Putusamohini (fascinator of the Purufa) t

85* AnekdkdTa-samsthdnd (remaining in various shapes),
Kdlatraya-vivatj itd (devoid of the three units of time), Brahma*
jaftfTtd (giving birth to Brahma), Mover A'lurti (the Image of

96 Ktirma Purdna

Hari), Brakmavi^nuSivdtmikd (of the nature of Brahma, Visnu
and Siva).

86* Brahmefa-Vifnujanani (the mother of Brahma, Isa and
Visjnu ), Brahmdkhyd (of the epithet of Brahman), BrahmasarhSTayd
(residing within Brahman), Vyaktd (the manifest), Prathamajd
(Bom at the outset), Brdhmi (pertaining to Brahman), Makati
(very big), BrakmarUpini (of the form of Brahman)*

87, Vairdgyaiivaryadharmdtmd (of the nature of detach¬
ment, prosperity and piety), Brahmamurti (of the form of Brah¬
man) s Hrdi slkitd (stationed within the heart), Apariiyoni (source
of origin of the waters), Svayambhuti (self-bom), Mdnasi (Men¬
tally conceived), Tattvasambkaod (the origin of the Principles),

88, hvardni (the consort of Isvara), Sarvdni (wife of
Sarva), SankardrdhaiaririvI (forming half the person of Sankara),
Bkavdni , Rudrdni y Mahdlak$mi , Ambikd *

89* Mahtivarasamutpannd (Born of MaheSvara), Bhuktimu -
ktiphalapradd (yielder of the fruits of enjoyment and salvation),
SarveSvari (Goddess of all), Sarvavandyd (worthy of being bowed
to by all), Mtyarh muditamdnasd (Ever delighted in the mind).

90* Brahmendropendranamita (Bowed to by Brahma, Indra
and Upendra (Vis^iu), SankarecchdnuvatUni (abiding by the wish
of Sankara), Ifvardrddh&sanarhgatd (Occupant of half the seat
of Isvara), Maheivara-patiuratd (The chaste wife of Mahesvara).

91. Sakrdmbhdtd (dawning but once), Sarvdrti-samudrapariS-
o$ini (the drier-up of the ocean of everyone's distress), Pdrvati ,
Himavatputri) Daughter of Himavan), Paramdrumdaddyini (the
bestower of highest bliss)*

92* Gunddhyd (richly endowed with good qualities), Togajd
(born of Yoga), Togyd (worthy), JndnamtirH (embodiment of
knowledge), VihaSini (expanding and developing), Sdvitrt,
Kamald, Lakfmit ^ri, AnanUyrasisihitd (stationed in the bosom
of Ananta).

93* Sarojanilayd (havinglotus as her abode), Ga&gd y Yoga -
nidrd (Yogic slumber), Asurdrdini (destroyer of the Asuras),
SarasvatU Sarvavidyd (ail lores), Jagajjye^hd (the eldest in the
universe); Sumangatd (Highly auspicious),

94, Vdgdtvi (Goddess of speech), Varada (granter of
boons), Avdcyd (Inexpressible), Kxrti (fame), Sarvdrthasddkikd

L 12.95-101

97

(accomplisher of all affairs), Togifuari (goddess of Yogins) (
Brahmavitfyd (the lore of Brahman), Makdvidyd (great lore), Sufo*
bhand (highly auspicious).

95. Guhyavidyd (having the secret lore), Aimavidyd (the
lore of Atman) Dharmtwidyd (the lore of piety), Atmabh&vitd (puri¬
fied byAtman), Sudhd^ ViSvambkard (theearth), Siddhi (super-nor¬
mal power or achievement), Svadkfi, Medhd (intellect), Dhrti
(fortitude ) s Sruti*

96. Ntti (policy), Suniti (good policy), Sukrti (good
action), Mddhavi\ N&ravdhinP (having men as vehicle), PEjyd
(worthy of being worshipped), Vibhdvail (lustrous), Saumyd
(gentle), Bhogini (enjoyer), Bkogaidyini {lying on the body of
the serpent),

97. Sobhd (beauty), Sankari, Lold (oscillating), Mdlini
(wearing the garlands), P&romepfhini , Traitokyosundori (the most
beautiful lady in the three worlds), Namyd (worthy of being
bowed to), Sundari (charming) f Kdmacdrini (moving about as she
pleases).

98. Mahdnubhdvd (highly dignified), Sattvasthd (estab¬
lished in the Saltvaguiia) } Mahdmahifamardini (suppressor of the
great buffalo), Padmandbhd (lotus~na veiled), Pdpahard (dispeller
of sins), Vicitramukuldftgad& (having wonderful coronet and
bracelets).

99. Kdnld (shining), Citr&mbar&dhard (wearing clothes of
variegated colours), Divy&bkarana-bhUfitd (bedecked in divine
ornaments), Hamsdkkyd (bearing the appellation swan) >
Vyomanilayd (having the firmament as the abode), Jagatsrftivivar*
dkini (increaser of the creation of the universe).

100* Niyantri (the controller), Yantramadhyasthd (stationed
in the middle of the mystic diagram), Nandinl (delighter),
Bkadrdk&likdi Adityavarnd (having the lustre of the sun), Kauberl
(goddess ofKubera).

MayUravaravdhand (having the excellent vehicle of the
peacock).

101 . Vf^dsmagatd (going about, seated on the bull), Gauti ,
Mahdk&H , Surarcitd, (worshipped by Devas), Aditi, Niyatd

1 T J^'arairdhanti is an epithet af Kubera, Here the Kaubtfi form of
the goddess is implied, vide JCaubtri in V* 100.

98

KUrma Pur&na

(well-restrained), Raudrd (terrible), Padmagarbkd (having lotus
for the womb), Vwdkana (having a bird for vehicle).

102. VirUpaksi (with odd number of (i,e« three) eyes),
Lelihdnd (licking up), Mahasutavindiinl (destroyer of the great
Asura), Mah&phala (bestowing great fruits), Anamdydngi (having
faultless, limbs), KdmarUpd (having pleasing features), Vibhuvari
(night).

103. Vkitraratnamukutd (having wonderful jewelled coro¬
net), Pranatdriipfabhanjanl (the breaker of the distress of those
who bow down), Kautiki) Karsani (the dragger), Ratri (night ) t
Tfida&drtivindUni (destroyer of the distress of Devas).

104. RahurUpd (having many forms), Surupa (having
good forms), VirUpd (having hideous forms), Rupavarjitd (devoid
of forms), BhaktdriiSamani (suppressor of distress of the devotee),
Bhavyd (beautiful), Bhamtdpamndiini (destroyer of the distress
due to worldly existence).

105. Nirguna (devoid of Gunas ), Nityavibhavd (having
perpetual wealth), Nihsara (of topmost excellence), Xirapatrapd
{devoid of bashfulness), Tapasvini (female ascetic), Sdmagiti
( Sdmart songs), Bhavdnkanilaydlayd (having the lap of Bhava as
abode and residence).

106. Dikfd (initiation), Vidyadhari^ Diptd (illuminated),
Mahindravinipdtini (bringing about the downfall of Mabcndra),
Sarvdtii&yini (excelling everyone), Visua (universe), Sarvasiddhipra-
d&yini (bestower of all Siddhis )*

107. SarveSvara-priya bhdryd (the beloved wife of the lord
of all), Samudrdntaravdsini (resident in the midst of ocean),
Akalankd (devoid of blemish) Pfiradhdrd (devoid i.e. independent
of support), NUyasiddha (eternal attainer of Siddhis), Nirdmayd
(devoid of ailments).

108. Kdtmdhenu (the wish-yielding divine cow), Bjhad-
garbhd (having a huge womb), Dhlmati (intelligent), Mohandtini
(destroyer of delusion). Pfihsankalpd (devoid of conception)
J\ r irdtankd (devoid of agony), Vinayd (having humility), Vinaya-
priyd (fond of modesty ).

109. Jvdldmdlosahasrd4hya (richly endowed with thousands
of clusters of flames), Devadeui [(goddess of Devas), Mam -
mayd (constituted of the mind), ( v.L manomani : the exciter of

3,12-110-115

99

minds), Mahdbhagavati (great goddess), Bkargd, Vasudevasamud -
bhavd (born ofVasudeva),

110. Mahendropendrabhagini (sister oFMahendra and Upcn-
dra), Bhakligamyd (accessible only through devotion), Pardvard
<the greatest and the most excellent), JhdnajrUyd (being both
the knowledge and the knowable), Jatdiitd (beyond old age),
¥eddntavi?ayd (the field or the object of Vedanta) ^ Gati {the
final goal).

Ill- Dokfind (dexterous, amiable), Dahatl (self-immo¬
lation into fire), Dirghd (long), Sarvabkutanamaskrld (bowed to
by all living beings), Tagamdyd , Vibhdgajhd (knower of the divi¬
sions), Mah&moha (great delusion), Gariyasi (very great).

112. Sandhya (twilight), Sarvasamudbhuti (cause of the
origin of everything through the support etc. to Brahma Vidyd 1
l.e. doctrine of Brahman), BijdnkurasamudbhUti (cause of the
origin of seeds and shoots), Mahdfakti, Mahdmali (of great
intellect).

113. K$dnti (forgiveness), Prajnd (intellect), Citi (knowl¬
edge), SaUcit (existence and consciousness), MahdbhogindraSdyinx
(lying on the couch of the body of the leader of serpents),
Vikrti {aberration or change), Sdrikari (belonging to Sankara),
jSdsti (the rule), Ganagandharuasevitd (served by groups of Ganas
and Gandharvas).

114. Vaifvdnari (the cosmic fire), Mahai&la (the great
hall of the divine fire Vaibudnoxa ), Mahdsend (having great army),
Guhapriyd ( fond of Guha), Mahdrdtri (the great night), fixvdnandd
(bestower of bliss on Siva), Sacidu$svdpandtini (destroyer of
the bad dream of Sad* (SacI~Indra*s spouse).

115* Ijyd (sacrifice), Pujyd (worthy of being worshipped),
Jagaddhdtrl (the nursing mother of the universe), Dumjneyd

1. A better v.L recorded in Ft. note 4 (p. 19 of our Venketcsvara)

text of KP is Brakma-vrkfQfraja ‘one supported by the tree in the form of
Brahman' and the next epithet is JVati. The other vj. is &rahtm-prkf&-
irqyfit where ^vidyfr is substituted by °-vrk^a.

% This is a better interpretation than splitting it into &aci as a
separate epithet and duh$vapna-na£inl *the dispeiler of bad dreams.’ The
compliment to the goddess is ‘whenever Sad—Indr*i # s spouse, sees bad
dreams, when her husband Indra is defeated or harassed by Aiuras, goddess
Uma advances, destroys the Asuras and relieves Indra from danger. This
prompt help of goddess Um& to gods is implied in this epithet.

100

KUrma Purdna

(very difficult to be comprehended), SurUpini (having a be¬
autiful form) , Tapasvini (a female ascetic), Samddkistkd (absorbed
in trance), Trinetrd (having three eyes), Divi sathstkiid
(stationed in the heaven).

116. Gukdmbikd (the Mother of Guha or Karttikeya),
Guriotpalti (the cause of origin of all qualities), Mahdpifhd (hav¬
ing a highly exalted seat), Marutsutd (daughter of the Maruts),
Haiyav&h&ntar&g&di (having fondness etc. for the sacrificial fire),
Havyavdhasamudbhavd (born of sacrificial fire) .

117* Jagadyoni (the source of origin of the universe),
Jaganmdid (mother of the universe), Janma-mrtyu-jardtigd (going
beyond the barriers of birth, death and old age), Buddhi
(intellect), Mahdbuddhimati (possessing great intellect), Purusant-
ara-vasini (staying within Purufa).

118. Tatasvini (of great velocity), Somddkisthd (absorbed
in a trance), Trinetrd (having three eyes), Divi samstkitd (station¬
ed into heaven), Sarvendriyaman&mdtd (the mother of all sense
organs and minds), SawabhUtakrdistkitd (stationed in the hearts
of all living beings).

119. Satfisdratdri#i (she who enables everyone to cross
the ocean of worldly existence), Vidyd (learning), Brakmavddi -
manolqyd (residing in the minds of the expounders of Brahman)
Brahmdrtt, Brkati, Brdkmi, BrahmabhUtd , Bhavdrarti.

120. Hira$mayi (of golden form), Maharatri (great
night), Sathsdraparivartikd (the transformer of the Sarhsdra ) t
Sumdlinl (having good garlands, SurUpd (having good forms),
Bhdvini (purified), ffdrirtl (wearing necklace), Ptabhd (lustre).

121. Unmitani (the eye-opener), Sarvasakd (endurer of
everything), Sarva-pTatyaya-sdkpni (witness of all notions), Susaumyd
(very gentle), Gandravadand (Moon-faced), Tdn4avdsakia^mdnasd
(whose mind is interested in the Tantfava dance)

122. S&Uvahiddhikari (the purifier of the mind), Suddhi
(purity), MalatrayavindSini (destroyer of the three types of im¬
purities), Jagatpriyd (fond of the universe), jfagmmQrti (of uni¬
versal form), TWmCfrfi (the triple formed one), Amratdfrayd
(receptacle of the nectar).

123. Nir&frayd (having no support)* Ntr&h&rd (having no
food), Pfiradku&apadodbhavd (born of that free curbless region),

1.12.124-129

101

Candrah&sta (holding the moon in the hand), Vicitrdngi (having
limbs of variegated colours), Sraguini (having garlands), Padma-
dhdrini ( wearing lotuses ).

124. Pardvara-vidkdnajhd (knower of the greater and the
smaller procedures), Mah&puru$a-PUrvajd (born prior to the great
purusa), ViSveSvarapriyd (beloved of the lord of the Universe),
Vidyut (lightning), Vidyujjihud (having lightning for her
tongue), Jitdhamd (who has conquered exhaustion)*

125. Vidydmayn (learning incarnate), Sakasrdkfi (having a
thousand eyes), Sahasravadandtmajd (daughter of the thousand¬
faced), Sahasraraimi (having a thousand rays), Sattoasthd
(stationed in the Sattva-guya) t Mahtfoarapad&irayd (resorted to
or supported by the feet of MaheSvara),

126. Ksalinl (one who washes), Mrnmayi (of the nature
of earth), Vy&ptd (pervaded), Taijasi (lustrous), PadmabodhikH
(opener of the lotus), Mahdmdyd Srayd (having the support of
the great Maya), Mdnyd (worthy of honour), Mahddevamanaramd
(pleasing to the mind of Mahadeva).

127. Vyomalakfml (splendour of the firmament), Sirhharathd
(having a lion-yoked chariot), Cekitdnd (conscious), Amiiaprabhd
(of unmeasured lustre), Vi rt&vari (goddess of heroes), Vimdnasthd
(stationed in the aerial chariot), Vifoka (devoid of sorrow),

128. Andhatd (non-struck spiritual sound), Kuntfttlint (deco¬
rated with ear-rings or having spiral coils of the Yogic from),
J'falini , Padmabhdsini (shining through the lotus) Padma^vdsini
(dweller in a lotus), Saddnandd (having perpetual bliss), Saddkirti
(of perpetual fame), SarvabhUtdirayasihitd 1 (stationed in support
of all living beings) *

129. Vagdevatd (the deity of speech), Brahmakald (the
digit of Brahman ), KaLdtitd (going beyond the digit) f Kaldrani
{the Araqi of Kala), BrahmaSri (the splendour of Brahman ),
Brahmahrdayd (the heart of Brahman ), Bramha-Vif$u-Swapriy&
(beloved of Brahma, Visnu and Siva).

1* The v.l* in our text is at follow! ;

iatdnandd satdm kirtih sarva-bhuidfaya-sthttd /

Sat&nand& {of hundredfold imrne me bliss) f satarn kirtih (The fame or
the glory of the saintly petsoni) „ s&rva-bhutdiqya-sthitd (enshrined in the
hearts of all beings.)

102

Karma. Parana

v

130* Vyoma&akti (the Sokti of the firmament), KriydSakti
(the motive force of activity), Jhdnaiakti (the power of knowl¬
edge) , Pardgati (thegreatest goal), Kfobhtkd (agitator), Bandkikd
(she who binds), Bhedyd (she who can be differentiated), Bhedd-
bhedavivarjita {devoid of difference and non-difference) *

131, Abhinnd (non-different), Bkinnasarfisthdnd (having
different resting places), Vaiini (submissive), Vamiahdrinx
(captivater of the race), Guhyafdcti (having concealed power),
Gundtiid (transcender of Gunas) 9 Sarvada (bestower of everything),
Sarvatomukhi (having faces all round),

132, Bhagini (fortunate woman), Bhagavatpalni (consort
of the lord), Sakald (entire, perfect), Kdlahdrini (remover of
Kdla) t Sarvavit (knower of all), S&Tvatobhadrd (having welfare
all round), GuhyatUd (going beyond the hidden), Guhdvali
(having groups of caves),

133, Prakriyd (procedure of a rite), Togamdtd (mother
of Yoga), Gangd r Vifveiv&Tefvari, Kalild (impervious), Kapild
(tawny coloured), Kdntd (shining), Kamaldbhd (shining like
lotus), Kaldniard (the heart of fine arts).

134, Pu#yd (meritorious), Pufkarini (having the sacred
lotus pond), Bkoktri (the enjoyer), Purandarapumssara (going
ahead of Indra), Pof ini (nourisher), ParamaiSvarya-bkUtidd (bes-
lower of supreme power and prosperity), Bk uiibhufand (having
holy ashes as ornament)*

135, Pancabrahmasamulpaiti (born of five Brahmans viz,
Ganesa, Surya, Siva, Visnu and Sakti), Paramarlkartkavigrahd
(embodiment of reality), Dharm&dayd (rise of piety), Bhanumaii
(possessing rays), Togijneyd (knowable by Yogins), Manojavd
(having the speed of the mind),

136, Manoramd (delightful to the mind), Manoraskd
(havingmind in the chest), Tdpasi (an ascetic woman), Vtd&t S-
pinl (having the form of Veda), Vedafakti (having the power of
Vedas), Veda-mdtd (mother of the Vedas), Vedavtdydprak&iini
(revealer of the Vedic Lore).

137, Goddess of the lords of Yoga, Mdtd (mother),
MakdSakti , Manomayi (of the nature of the mind), Vifvdvastftd
(stationed in the universe), Viyanmdrti (having the form of the
firmament), Vtdyunmdld (with lightning as garland), Vihdyasi
(of the nature of the sky).

1.12.138-145

103

138, Kinnariy Swab hi, Vidyd , Nandini (delighter), Nandi*
vallabhd (beloved of Nandin), Bhdrali , (goddess of speech) f
Paramomnda (of great bliss), Pardparavibhedikd (dlstinguisher
between the greater and the smaller).

139- Sarvapraharanopeld (equipped with all weapons), Kdmyd
(desirable), KdmeJvarefoari (goddess of Kamesvara), Aciniyd
(inconceivable), Anantavtbftavd (having infinite riches),
Bhfdekha (line on the ground), Kanakaprabhd (having golden
lustre).

140. KUsmdndU Dhanaratnadhyd (endowed with riches and
jewels), Sugandha {sweet smelling), Gandhadayini (bestower of
scents), Trmkramap&dodbhuld (born of the feet of Trivikrama
(Visnu), Dhanu^pdni (having the bow in the hand), Sivodayd
(of auspicious rise).

141. Sndurlabhd (very rare), Dhanadhyaksd (presiding
deity over riches), Dhanyd (blessed), Pihgalalocand (of reddish
brown eyes), Santi (peace), Prabhavaii (possessing lustre),
Dipti (illumination), Pahkajdyatalocand (having eyes as wide as
the lotus),

142. Adya (the first), Bhuk (the earth), KamahdbhUtd
(born of the lotus), Gavdm mdlini (mother of cows), Ranapriyd
(fond of battle), Satkriyd (good ritual), Girtid (consort of
Gtrisa), Suddhi (purity), jVkyapustd (perpetually nourished),
Xitantard (having no weak points)*

143* Durg&i Kdtydyaniy Canfa, Carcitdngd (having the limbs
besmeared), Suvigraha (having good body), Hiranya-varnd (of
golden colour ) 9 Jagati (the Earth), Jagad-yantra-pravarUikd ( Maker

of the machine of this universe function),

*

144. Mandarddri-nivasd (dweller on mount Mandara),
Garahd (Destroyer of poisons), Suarna-mdlini (having golden
necklaces), Ratna-mdld (wearing a jewelled necklace), Ralnagaf-
bhd (with jewels in the womb). Pus ft (nourishment), Viiva-
pramdthini (Destroyer of the universe) *

145. Padmanabha (having a lotus in the navel), Padmani-
bhd {resembling a lotus), Nityaruffd (perpetually angry),
Amrtodbhavd (born of the nectar), Dhunvati (shaking), Buppra~

104 K&rma Purdna

kamfid (difficult to be shaken), Suryamata (mother of the Sun),
Df^advati (N. of a Vedic river). 1

146, Mahendrabhagini {sister of Indra), Saumyd (gentle),
Varenyd (excellent), Varaddyikd (bestower of boons), Kalydni
(ofgood weal), Kamaldvdsd (residing in the lotus), Panca-cUdd
(having five locks of hair), Varapradd (granter of boons).

147, Vdcyd (expressible), Amarcivari (goddess of Devas),
Vidyd (learning), Durjayd (invincible), Duratiktamd (one who
cannot be transgressed), Kdlardtri (night of the destruction of
the world: identified with Durga), Mahavega (of great velocity),
Vtrabhadra-pTiyd (beloved of Vlrabhadra), Hitd (benefactress)

148, Bhadrakdlty Jaganmdtd , Bhaktdndrh bhadra-ddyini (bes-
tower of welfare on devotees), Kardld (terrible), Pingalakdrd
(of tawny features ), Kamabheda (prob, a misprint for Namabhedd
— ‘having different names, as in the Crt. Ed.), Mahdsvand (of
loud voice).

149, Yafasvini (famous), Yaiodd , Sadadhva-parivartikd 1
(revolving through the six paths), Sankhini (variety of woman
of that name), Padmini (a woman type), Sdmkhyd } SdmkkyayQga -
pravartikd 2 (promulgator of Samkhya and Yoga systems)*

3 50. Caitrjp (of the Caitra month), Samvatsardrudhd (rid¬
ing on the year), JagaisampUrani (the filler of universe), Dhvaja
(the banner), Sumbhart (enemy of Sumbha), Kkecari (moving
in the firmament), Suasthd (stationed in heaven), Kambugrivd
(conch-necked), Kalipnyd (fond of quarrel)*

151. Khagadkvaja (Bird-bannered), Kkagdru4hd (riding on
a bird), Vdrdki (of the boar incarnation), PUgamdlini (having

1. A river famous in Vedic and epic times. It formed the Southern
boundary of Kuruksetra. It js variously identified with the Gaggar (JASB
VI, 181) f the RaitM (Cunningham^^r^, S, Rep - Vof XIV) and the
Chit rang, or Chitang (Imperial Gazetteer of India P, 26) * De approves of the
last identification (DEP. 57-58) *

2. This FShcaratra term is used for Uma. In the case of Umil
the six paths probably refer to the six systems of Indian Philosophy. If
the reading "-part vddini—parivartikd (which is not much credible) be
accepted, the epithet means ‘the promulgator of the six systems; out of which
Sarikhya and Yoga are specifically mentioned in the Jast epithet. The
Faftcaralra significance is different (vide Introduction)

2. v.I. (Ft. Note 2 in our Text) *

centra samvatsarl Rudrd Jagabsampdra^tndrajd /nfldrd, sttmvalsari (the year),
Rudrd, JagQl-$ampuTa#f (who has filled the whole world) t Indraja (one born
of India)«

1.12*152-157

105

Arcca palms as garlands), Aifttaiya-Padma*Nilay& {having riches
as the lotus abode), Viraktd (detached), Garutfdsand (seated on
Garuqia).

152- Jay anti (victorious), Hrdgukdgamyd (comprehen¬
sible in the cavity of the heart), Gahvareffhd (stationed in the
cavity), Gandgrani (chief of the groups), Saihkalpanddhd (possess¬
ing achievements by mere conception), Sdmyasthd (stationed in
similarity), Sarrnvijndnaddyini (bestowerof all perfect enlighten¬
ment).

153. Kali Kalkavihantri (destroyer of dirt and hypocrisy),
Gukyopanifadutlama (having the excellent secret well guarded),
Niffkd (stability), Drpfi (vision), Smrti (memory), Vydpti (per*
vasion), Pu$fi (nourishment), Tu^i (contentment), Knydvati
(possessing rites).

154. Vifudmarefvares&ndj (controller of the rulers of God),
Bhukti (enjoyment), Mukti (liberation), Sivd ( suspiciousness),
Amrtd (immortality), Lohitd (red), Sarpamdld (serpent garlanded),
Bhisani (terrible), Vanamalini (having garlands of sylvan
flowers),

155. Ananta&ayand (lying on the serpent Ananla), Anantd
(infinite), jsfarandrqyanodbhavd (born of Nara and Narayana),
Nrsimki (man-lion-formed), Daiiyamathani (suppressor of the
Daityas), Sankhacakragadadkard (wielder of conch, discus and
the iron-club).

156. Samkar$ani (of the form of Sahkarsana or squeezing
and dragging), Samutpatti (origin), Ambik&pddasamSrqyd * (having
the feet of Ambika for support), Alahdjvdld (of great flames),
Mahdbhuti (of great prosperity), Sumurii (of excellent form),
Sarvakamadhuk (yielding all desires).

157. Subhrd (white in complexion), Susland (having
good breasts), Sauri (of Solar lustre), Dharma-kamdrthamok$add
(bestower of the four Purufdrthas viz. Dharma, love, wealth
and salvation), Bhrumadhyanilayd (residing in the middle of the
eyebrows), Apdrvd (unprecedented), Ptir&napUTUf&rani (having
Visnu as the consort Arani i.e* the wood from which fire is

*Our printed text shows two epithets ambikd (Mother) and Pddasam *
iruja (one whose feet are resorted to)—-this is a better reading.

106

KUrtna Pur Una

produced by attrition). ( vJ * °rati —Lover of Visnu, the Ancient
person)*

158* Mahdvxbhutida (bestowcr of great prosperity), Madhyd
(the middling), Sarojanayana (lotus-eyed), Asamd (unequalled),
Aff&da&abkuja (having eighteen arms), Anadya (having no
beginning), J'fUotpaladalaprabkd (having the lustre of the petals
of a blue lotus) *

159* Sarvajaktydsandru4hd (riding on the seat of all
$aktis) f Dh&rmddh arm a vivarj it a (transcendental to both piety
and impiety), Vairngyajudnanirald (absorbed in perfect knowledge
and detachment), Nirdlokd (devoid of light), Nitindriya (devoid
of sense organs).

160* Vicitragahan&dhdra (support of deep and wonderful
things), Sdivatasth&navdsini (resident of the permanent abobe),
Sthanehari (goddess of the proper abode), Jfiranandd (devoid
of bliss), TrtfQlavaradharini (holder of the excellent Trident).

161. Aiepadevat&m urti (having the form of the entire group
of Devas), Devat&ztaradevatd* (the excellent among the deities),
Gandmbikd (mother of the gams ), Gireb putri (daughter of the
mountain), Nifumbkavinipdtini (the overthrower of Nisumbha) *

162, Aoarnd (devoid of castes), Varnarahitd (devoid of
colour), Trivarnd (having three castes or colours), Jivasambhaua
(cause of birth of the living beings), Anantavarnd (of infinite
colours), Ananyastkd (not stationed elsewhere except in the
lord), tfafikarii Santamanasa (of quiet mind).

163, Agotrd (having no spiritual lineage), Gomaii (posse¬
ssing cows or words), Goptri (protectress), Guhyarupd {of secret
form), Gunottard (foremost in attributes), Gauh (cow), Gift
(word), Gavyapriyd (fond of milk products), Gaunt (of Guna
traits), GaneivaranamaskrtH (bowed down by the leader of the
Ganas),

164. Satyabhdmd , Satyasandha (Strictly adhering to truth),
Trisandhyd (having three junctions), Sandhivarjiid (devoid of
joints), Sarv&vdddSrayd (support of all schools of philosphers),
Sankhyd (reason), S&nkhyayogasamudbfuw& (born of the schools
of philosophy— S&ihkhya and Toga)*

•The text bu two separate epithets i Devoid Goddess and Varadevatd-
Efcccllent goddess.

1 * 12 . 165-171

107

165. Asatnkkyeydprameydkkyd (having innumerable and
immeasurable names), & ftnyd (void), Suddhakulodbhovd (born of
pure family), Bindunadasamutpatti (cause of the origin oiBindu
and Jidda) y Sambhuvdmd (wife of Sambhu), Saiiprabhd (having
the lustre of the moon),

166. PiSadgd (tawny coloured), Bhedarahitd (devoid of
differences), Mamjnd (Beautiful), Madhusudaui (destroying
Madhu), Mahdfrih (Great Sri), £risamutpatti (origin of Sri),
Tamahpdre pratiftkitd (established beyond darkness).

167. Triiattvamdtd (mother of the three principles),
Triuidha (of three types, Susukmapadasarhhaya (resorting to
very subtle position), Sdntd (quiescent), BhUd (of fearing nature) ,
Maldtild (going beyond dirt), Nirvikdrd (without aberration or
change), fiivdirayd (having the support of Siva).

168. Sivdkhyd {of auspicious name), Cittanilayd (having
the mind as the abode), &ivajndna$varfipiM (of the form of Siva's
perfect knowledge), DaityadanavaniTmathi (suppressor of the
Daityas and Danavas), Kdfyapi (of the family of Kasyapa),
hdlakarnikd (the pericarp of Kala (Time) ).

169. Sastrayoni (the source of origin of the scripture),
Kriydmdrti (having activity as form), Catur-varga-Prado,r£ika (the
revealer of the four types of human aims), Ndrdyani , Narotpatli
(cause of Nara), Kaumudiltngadharini (wearing the symbols of
moonlight) [v*L Kaumudi and Lingadh&rittl ).

170. Kdmuki-kalitdbhavd (possessing the traits of a loving
women) [v.L Lalitd and Bh&vd), PardvaravibhUtidd {bestower or
the greater and smaller riches), P&tdngajdiamahimd 1 (having the
greatness arising out of the great limbs), Batjavd (mare), Varna-
iocand (having beautiful eyes).

171. Subhadrd, Devaki y Sitd y Vedaveddftgapdragd (one who
had mastered the Vedas and Vedangas), Manasvini (High-
minded), Manyumdtd (mother of anger), Mahdmanyusamudbhavd
(bom of great Manyu or Mahamdra), 2

1. A better v.K pfxrMma-jMna’muhimA —recorded in the Ft. Note 1,

p. 20,

2, Manyu signifies the presiding deities of or personifications of
fury or wrath viz. Agni or Rudra vide MW (Monier-WiUiaim-SJC. Dictionarj

p. 786. Cof 3) -

KUrma Pur&ria

108

172. Amanyu (devoid of anger), Amrtasvtidd (tasting
nectar), PuruhUtd (one who is often invoked), Puruffutd {much
eulogised), ASocyd (not pitiable ),Bkinnavifayd (having different
objects), Hiranyarajatafiriyd (fond of gold and silver) *

173. HtTanyarajani (golden night), Haimd (golden), Hemd-
bharanabhu$itd (bedecked in golden ornaments), Vibhfdjamdnd
(shining), Durjmyd (incomprehensible), Jyoti$lomaphalaprad&
(bestower of the fruits of sacrifice Jyotistoma )*

174. MahanidrdsamudbhfUi (bornof great slumber), Anidrd
(having no slumber), Satyadevatd (a true deity), Dirgkd (long),
Kakudmini (lofty), Hrdyd (hearty), Sdntidd (bestower of peace),
S&ntivardhinl (increaser of peace).

175. Lakfmyddiiaktijanoni (mother of Laksmi and other
Saktis) , Sakticakrapravarlikd (the cause or mover of the cycle or
a group of iaktis), TriSakti-Janani (mother of the three Saktis),
Janyd (A bride’s maid or a mother’s friend), Sa^firmiparwarjitd
(devoid of the six waves viz, sorrow, delusion, hunger, thirst,
old age and death) *

176. Sudhauta (well washed), Karmokarani (performer of
activities), Yuganla-dakan&tmikd (of the nature of the fire at the
close of the Yugas), Sathkar^ani (dragging and seizing),
Jagaddhdtri (mother of the universe) Kdmayoni (source of origin
of Kama), Kirifini (wearing the crown),

177. Aindri (belonging to Indra), Trailokyanamitd (bowed
to by the three worlds), Vaifnavi, Parameivariy Prady umna - day i td
(beloved of Pradyumna), D&tri (donor), Yugmadr$ti (having a
pair of visions), Trilocand (three-eyed)*

178. Madotkafa (excessively rapturous), Harhsagati
(having the gait of a swan), Pracanid (very fierce), CantfavikTamd
(of fierce exploits), Vr^dveW (having enthusiasm for piety),
Viyanmdtd (mother of the firmament), Vindhyaparvatavdsini
(residing on the Vindhya Mountains)*

1 79* Himavanmerunilayd (having her abode in mountains
Him a vat and Meru), K'aildsagirivdsini (residing on the Mountain
Kailasa), Cdnurahantriamyd (daughter of the slayer of Canura),

1* Vrfe dhanne di tio vasyah.

1 . 12 . 180-186

109

Nitijnd (knower of the right policy), Komar upini (assuming
any from at will).

180* Vedavidya (Vedic Lore), Vratasndtd (one who has
performed the holy ablution after observance of holy vows),
Brahma failaniu&sini* (residing on ihe Mountain Brahmasaila),
Virabhadraprajd { progeny of Virabhadra), v,L Vira-bhadra-Priya
(beloved ofvlra bhava) Vird (heroic) Mahdkdmasamudbkavd (born
of great love).

181, Vidyddkarapriya (beloved of the Vidyadhara%) f Siddha
(of achievement), Vidyddharanirdkrti (refutation of the Vidya-
dhara), Apydyani (developer and nourishcr), Haranti (captiva¬
ting), Pdvani (sanctifier), Pofani (nourishcr), Kola (arts, digits).

182, Maltha (a divine mother), ManmathodbhHid (born
of Kama), Varijd (bom of water), Vdkanapriyd (fond of the
vehicle), Karisini (goddess of wealth), Sudhavdni (nectar-speech-
ed), Vinavddanatatpard (exclusively devoted to playing the lute),

J83. Sevitd (one who is served), Sevikd (nurse), Stvyd
(worthy of being served), Sinlvdli (new moon night with the moon
slightly visible), Garulmati (having Garuda), Arundhati> Hiranyd*
kn (golden eyed), Mrg&fikd (deer-marked), Mdnaddyini (best-
ower of honour) *

184. Vasupradd (bes tower of wealth), Vasumati (the earth),
V&sQfdkdrd (continuous flow of riches), Vasundkard (earth holding
riches), Dkdrd-dhard (holding continuous current), Vardrokd
(possessing excellent waist), Par&v&sasahasradd (bestower of thous¬
ands of great residences).

185. Srlphald (having fortune as fruits), Srimati (possess¬
ing fortune and glory), Sriid (goddess of glory), Srinivdsd
(residence of glory), Sivapriyd (beloved of Siva), Sridhard
(holder of fortune), Srikari (maker of fortune), Katyd (Healthy,
auspicious), Sridharardhaiaririm (sharer of half of the body of
&rldhara),

186. Anantadjsti (of infinite vision), Akfudrd (not insigni¬
ficant) , DhdiriSd (goddess of the earth), Dhanadapriyd (beloved
of Kubera), Nikantri Dailyasanghdndm (the slayer of multitudes
of Daityas), Simhikd (lioness), Simhavdhand (having a lion
for her vehicle).

*vj. Dhatmariild t AniUiand (aubaiating on the wind)

110

KUrma Purdna

187. Suvarcatd (shining brilliantly), Suironi (having good
buttocks) , Sukirti (having-good fame), Chinnasarfiiayd (with all
doubts cleared), Rasajnd (knower of the rasas or taste), Rasadd
(bestower of taste), Rdmd (a good looking woman), Lelihdnd
(licking), Amrtasravd (giving out continuous flow of nectar),

188. Nityoditd (risingperpetually), Svayamjyotih (self-lumin¬
ous), Utsukd (eager), Amrtajivand (having nectarine life), Vajra-
dandd (having thunderbolt as staff), Vajra-jihvd (having adaman¬
tine tongue), \ aide hi, Vajra-Vigrahd (having adamantine physical
body) *

189. Maiigalyd (auspicious), Mattgaldmdld* (wearing
auspicious garland), Jfirmald (free from impurities), Matahdrini
(dispeller of dirts), Gdndharvi (a Gandharva lady), Kartttjd**
(Mercy), Candri (belonging to the moon), Kambalahalarapriyd
(fond of blanket and mule).

190. Sauddmini (lightning), Jandnanda (giving delight or
pleasure to people), Bhrukufiku(ilanand (having a face with
crooked eyebrows), Kaniikdrakard (having the Kartiikdra flower in
the hand), Kaksd (Roam), Kamsaprdndpahdrini (remover of
Kamsa’s ife).

191. Tugmdhard (bearer of the yoke), Yugdmrtd (repeating
in every Yuga), Trisandhya (the three twilights or junctions),
Harfavardhoni (increaser of the joy), Pratyak$adevaia (visible
deity), Divyd (divine), Divyagandha (having divine fragrance),
Divakpara (beyond heaven) Divdkara —the sun-goddess).

192. Sakrasanagatd (seated in Indra’s seat), Sukarf, Sadhya t
C&ru-tiardsand (wielder of beautiful bow), I?fa (desirable),
Viiifid (specialized), Sisfejfd (desirable or favourable to Sistas),
Sis(dsiffa-Prap&jiid (honoured both by the good and the wicked).

193* fiatarUpd (hundred-formed), Satdmrtd (hundred
times repeated), Vinatd (humble), Surahhi (fragrant). Surd
(wine), Surendramata (mother of the ruler of Devas), Sudyumnd
(having good energy and splendour), Sufumnd (the Nadi called
Susumna), Suryasarhslhitd (stationed in the sun).

•vX Mangala 7 Aldld.

**v.l. Gdru <jii. My text reads karukd which is probably a mis print for
Jfrrvpd—The Editor.

J*12*194-201a

111

194* Samik$yd (worthy of being seen), Satprati^fhd (esta¬
blished in the Sat (existent)), NivrUt (renunciaton), Jndnapdragd
{going beyond the shares of knowledge), Dharmaidsirdrtkakuiatd
(efficient in the interpretation of scriptures on Dharma) ^
Dharmajhd (knower of Dharma) y Dharmavdhand (having Dharma
as the vehicle) *

195* Dharmddharmavinirmdtri (maker of Dharma and
Adharma ), Dhdrmikdnam Sivapradd (bestower of weal on the vir¬
tuous), DharmaSakti [Sakti or Potency of Dharma), Dharmamayi
(full of piety), Vidhatma (of special virtue), Vitivadharmini (of
universal virtue).

196. Dkamdntard (having another Dharma) d Dharmamayi
(full of virtue), Dharmafitcrud (having Dharma as the antecedent) ,
Dhandvakd (bestower of wealth), Dharnwpade^fri (instructress in
virtue), Dharmdtmd (soul of virtue), Dharmagamyd (approachable
through virtue) , Dharddhard (support of the earth),

197. Kdp&litakald (the digit of the lord Kapalin) 1 , M&rti
(form), Kaldkalilavigrahd (having the body constructed of the
Katas (digits)), Sarvaiaktiutnirm uk td (free from all Saktis ), Sarvat-
aktydhaydhayd (the supporter of the supporter of all the Saktis ) *

198. Sarvd (all), Sarveiuari (goddess of all), Sukfmd
(subtle), Suk$majhdnasvaTiipini (having the subtle knowledge as
the form), Pradhdnapumfeid (goddess of Pradhana and Purusa),
Isa (Controller), Mahddevaikasdk$ini (the sole witness of
Mahadeva).

199* Sadditvd (Perpetually auspicious), Vyanm urti (having
the ether as the form), Vedamurti (having the Vedas for her
form) Amurlikd (Formless).

Thus with these thousand names, the mountain Mima van
eulogised her.

2Q0-2OIa. He boweddown to her again and again, because
he was frightened and struck with awe. With palms joined
in reverence, he said :— if O Paramesvarl, on seeing this terrible
lordly form of yours I am now frightened. Please reveal another

form*”

1* v.L Kapaliiakard —The digit of the lord Ivapaiin or Siva.
The v*l. is better and hence accepted.

112

KUrma Purdna

20lb-202* On being thus requested by the mountain,
goddess Parvati withdrew her form and showed another form. It
was as shining and lustrous as the blue lotus. It had the frag¬
rance of a blue lotus.

203* It had only two eyes and arms. It was gentle. It
was embellished with blue forelocks. The soles of the feet were
red like lotus. The hands resembling the tender sprouts were
very red,

204. It was endowed with the glorious display of delicacy.
The Tilaka on the forehead was bright. AH the limbs bedecked
with ornaments were very tender and beautiful.

205. The form was wearing a garland round its bosom.
The garland was big and golden; light smile flickered on the
bimba fruit like lips. The anklets produced a tinkling sound,

206-207a„ Its countenance was gracious-looking, divine
and a receptacle of infinite grandeur. On seeing such a beauti¬
ful form, the excellent mountain shed off his fears. Delighted at
heart, he addressed the Supreme Goddess:

Himavdn said :

207b-208a. Fruitful has been my life to-day. My penance
has accomplished its purpose to-day, as you, the unmanifest
have manifested yourself directly in person before my view.

208b-210a. It was by you that all the universe has been
created. The world of which Pradh&na is the first principle, is
stationed in you. It merges itself into you again; as you alone
are the ultimate goal. Some opine that none but you are the
Prakrit while others aver that you are transcendental to Prokrti s
others who know the reality, call you Siva as you resort to
Siva,

21 Ob-211. In you have originated (theprinciples) known
as) the Pradh&na , Puru$a 7 Mahal , Brahma, If vara (Siva), Avidyd
(Nescience), Niyati (destiny), Maya, Kali and hundreds of
other things. Indeed, you are the Supreme Power, the infinite
and Paramcfthini.

212-213. You are devoid of all sorts of differences and
are the support of all differences. O Goddess of Yoga, depend¬
ing on you, Mahadeva (the great god) Mahcsvara, creates the

1.12*214*221

113

entire Universe beginning with Pradhana and dissolves it- It is
in association with you that the lord derives the bliss of his
own Atman .

214. You alone are the supreme bliss. You alone are the
bestower of the greatest bliss. You are the imperishable firma¬
ment, the unsullied ethereal light.

215. You are the auspicious subtle, eternal, omnipresent,
great Brahman. You are Indra among all gods. You are
Brahma among the knower of Brahman.

216. O Goddess, you are Vayu (the wind god), among
the powerful ones. You are Kumara (lord Karttikeya),
among Yogins; among the sages, you are Vasistha and among
the knowers of the Vedas, you are Vyasa.

217. Among the followers of the system of Samkhya, you
are lord Kapila; among the Rudras, you are Sankara; among
the Adityas (sons of Aditi), you are Upendra (Vi$jiu); among
the Vasus, you are Pavaka (fire-god).

218. Among the Vedas, you are the Sdmavcda; among
the metres, you are Gayatri; among lores, you are the spiritual
science, (Adhyatma Vidya); among the goals, you are the
ultimate goal (i.e* Salvation).

219. Among all the £aktis (Potencies), you are Maya;
among the calculators, you are K&la (Time); among all mystic
secrets, you are OthkHra and among the castes, the excellent
Brahmana.

220. Among the Airamas (stages in life), you are the
status called the householder; among Ijvaras (deities) you arc
Mahe§vara; among men, you are the onlyPwru/fl—male, abiding
in the heart of all living beings.

221. O Goddess, among all the Upanigads, you are
called Guhjyop&nifad f (v.L Brahmopani^ad) 1 ; among the
Kalpas, you are liana and among the Tugas you are the Kjta
Yuga.

1. There is no Upanis&d called Guhya * In the $Aku Upanivada >
wc have Gukya-Katf (pp. 410-419) and Gukya-fotfhdip&se (p. 421), in the-
Upanijatsatigtaha. The v.1. Buthmopenij&d is Upanif&d JVi. 21 (pp. 167-69) in
the Up<mif<frsd hgfoha .

114

Karma Parana

222. Among all the paths, you are the solar path; among
all the words (speeches), you are the goddess Sarasvatl; among
those of comely forms, you are Laksml; among the wielders of
Maya, you are Visnu.

223. Among the chaste women, you are Arundhati;
among those who fly, you are Suparna (Garuda); among the
hymns, you are the Puru$a Sftkia and among Samans, you are
the Jyesfha Soman .

224. You are the Savitri Mantra , among all Jdpyas
(Mantras to be repeated); among the Yajur Mantras, you are
Satarudrlya ; among the mountains you are the great Meru and
among serpents, you are Ananta ( &e$a )♦

225-226. Among all objects you are the Supreme Brah¬
man. Everything is pervaded by you,

I bow unto your form that is devoid of all modifications
and aberrations; that is beyond the ken of sense-organs, invisible,
pure and of a single unparallel form, that is without beginning,
middle or end, infinite, the first and the reality beyond the
^darkness of^ridj^

227. I seek refuge in that form alone which, those people,
who have come to a definite conclusion by means of the perfect
knowledge of Vedanta, observed as a source of the origin of the
universe, and which is absolute bliss and is called Pranava
(Om).

228. I am bowing to that form which has entered the
inner core of all living beings, which is the cause of the union and
separation of the Pradhdna and Pumfa t which is resplendent,
which is devoid of birth and destruction and which is termed as
Prdna (vital breath).

229. I pay obeisance unto the form designated as Puru$a
—a form which has neither beginning nor end, which is the soul
of the universe and which is stationed separately and beyond
Prakrti f which is the supreme soul and of unmanifest body.

230. I salute to your form which has no difference of
colour or form, which is the support of everything; which fashions
the entire universe, which is omnipresent, devoid of birth or
death; which is subtle* variegated, and which possesses three
gtmas and is called Pradhdna .

1.12.231-239

115

231. O Goddess, I bow unto your form which is the
first great one, called Puru$a> which is stationed in Prakrti , which
is a seed with the three gunas of the Atman, which is endowed
with all contradictory attributes like prosperity and perfect
knowledge {v.l. detachment and Dharma) ,

232* I pay respect unto your form which is termed as
€t the Cosmic Egg” which consists of twice seven (i.c. fourteen)
worlds, and is stationed in waters, which consists of wonderful
varieties, the only Lord of which is Purusa and which is occu¬
pied by different (v.l. innumerable beings).

233. I bow unto your form named Paramesthin which
it stationed in the solar sphere, is the cause of the three units of
time (the past, the present and the future), which is the embodi¬
ment of all the Vedas, which is the only one and the earliest
and which has fully enveloped all the different worlds by your
brilliance.

234. I bow unto the form of yours termed as Narayana
which has a thousand heads and thousand arms, which is of
infinite power, which is the ancient Puru$a reposing within the
cosmic waters.

235. I pay my respects unto your form designated as
K&la (death or time), which is terrible due to its curved fangs,
which is worthy of being worshipped by gods, which has the
form of the world-destructive fire at the close of Yugas and
which is the cause of destruction of the entire universe.

236. I bow unto your form called Sesa which shines with
its thousand hoods, which is being worshipped even by the
chiefs of serpents and on which sleeping J ana r dan a is reposing.

237. I bow down to your form termed Rudra which
possesses unobstructed glory, which has the odd number (i.c.
three} of eyes, which is the sole knower of the taste of
nectar of the bliss of Brahman and which surviving even after
the end of Yugas, dances in the heavens.

238. O BhavanI, I bow unto this delicate, white-corn-
plexioned form of yours, devoid of sorrow and without any
definite shape (v.l. free from impurities and sanctifying). O
Goddess with lotus-like tender feet worshipped by gods and
Asuras, you shine in your purity and tenderness.

239. Obeisance be to you, O great Goddess. Saluta-

116 Karma Pur&na

tions to you, O Parameivari. Bow to goddess I&ni. Obei¬
sance to you, Siva, again and again..

240. I am identical with you, and I am having you as
my support. You alone are my goal. I seek refuge in you alone.
O Supreme Goddess, be gracious unto me.

241. In this world, neither Devas nor Danavas are
equal to me since, thanks to my penance, the mother of the
universe herself has been born as my daughter.

242. O Goddess, this Mena, the daughter of the Pitrs,
has become your mother, although you are the mother of the
entire universe. O how glorious is my merit !*

243. O Goddess of the immortal Devas, protect me for
ever, along with Mena. I bow unto your lotus-like feet. I seek
refuge in Siva (v.l. Sivam i.e. in you who are the consort of
Siva).

244. Ah ! This is my great fortune due to my association
with the great Goddess. O Mahadevi, command me what I
should do, O Sankari (consort of Sankara).

245. After speaking these words, the Lord of mountains,
Himavan stood by the side of Girija (Parvatl) looking at her
with palms joined in reverence.

246. Then, on hearing his words and remembering her
consort Pajupati (God Sankara) Parvatl the Aram (the kindling
piece of wood i.e. the cause of the origin) of the universe,
smilingly spoke to her father.

The Glorious Goddess said :

247. “O excellent one among the mountains, at the
outset, listen to this secret instruction regarding I £vara. It is
resorted to by the expounders of Brahman.

248-249. My wonderful lordly form has been directly
perceived by you. It is infinite and endowed with all Saktis
(potencies). It is highly stimulating. Seek refuge only in ^it
with calmness and concentration of mind. Be free from false
prestige and arrogance. You should establish yourself in that
form and be devoted to that.

250. O father, with unswerving single-minded devotion,
you resort only to that form (of mine) and worship it

*v.l. oho fit spw&a geuravam • How great is the glory of merit (virtues).

LI 2.251-258

117

perpetually by means of performing sacrifices, penance and
charitable gifts.

251. Visualise only that one (form) mentally. Meditate
on it, worship that, according to my instructions. I shall relieve
you of your worldly existence (Sathsdra) and sufferings, O sin¬
less one.

252. Ere long I shall lift you up from the ocean ofworldly
existence—you who have resorted to the divine Yoga by means
of deep devotion.*

253. O excellent mountain, I am attainable to you only
through meditation, the path of desireless action, of devotion
and of spiritual knowledge, but not otherwise through crorcs of
ritualistic acts.

254. For the sake of liberation for . SaAs&ra, carry out
properly forever all the duties prescribed in Srutis and Smrtis.
Do them well—the rites and duties meant for the four castes
and stages of life, in combination with spiritual knowledge.

255. It is from Dharma that Bkakti (devotion) is generated.
The supreme goal viz. Brahman is attained through Bhakti.
Dharma is the activity like the performance of sacrifices and
other duties prescribed in the Srutis and Smftis.

256. Dharma does not arise out of anything else. It ii
from the Vedas that the Dharma shines forth. Hence, one who is
desirous ofliberation and who seeks Dharma should resort to the
Vedas 1 which are my embodiment.

257. It is my own ancient and supreme potency that
is termed as the Vedas. That potency arises and functions at
the beginning of creation, in the forms of Tajus and Sdman.

258. It is in order to protect those Vedas that the birth¬
less Lord Brahma created BrihmaQas and others, and engaged
them in their respective duties.

*vJ. ditoft Mi mat-par&n Atottftn aUoarath yogam dsthitdn ‘I ibaU verily
lift up from SnMr* my devotee* deeply attached to and d ep e nd e n t on
me and who have established themsdvea in divine Yoga.*

1. vX dkarmdrthmh SraddhayA Vidam dfrtptf /

Tor the take of achieving dharma^ one should resort to the Veda.

118

K&rma Purina

259. The hells such as Tamisra and others were created
beneath the earth by god Brahma for those people who do not
practise the duties prescribed in my Dharma,

260, There is no scripture other than the Vedas which
lays down what is Dharma. A person who takes delight in
other things (not sanctioned by the Vedas), should not be even
talked to by twice-born persons viz. Brahmanas, Ksatriyas and
Vaiiyas.

261, Those various scriptures which arc contrary to
Srutis and Smrtis seen in this world, are based on Tamo-guna or
ignorance. Belief in them or practising in accordance with them
is a Tdmasa activity,

262. They i.e. those contrary to Vedas are the cults of
Kapala, Bhairava, (v.l. Paficaratras), Yamala, Vama, and
Axhata and others similar to these also,

263, In another incarnation of mine, these scriptures having
been promulgated by me to delude the people who themselves
try to mislead other persons by propagating their false scrip¬
tures.

264. What is prescribed in the Smrtis as activity belonging
to the Vedas, should be pursued by those who are the most
excellent ones among the knowers of meaning and the
significance of the Vedas, Those men who strenuously pursue
those activities are liked by me.

265, It is out of compassion (and for the welfare of) all
the four castes that the great personality Svayambhuva Manu
himself formerly promulgated the Code of Dharma to the sages,
at my behest,

266, After hearing the excellent Dharmas from his mouth
(as propounded by him), other sages also composed other
scriptures as codes of Dharmas or pious behaviour, for establish¬
ing the Dharma.

267. When at the end ofYugas, these codes vanish, the
sages would compose them in every Yuga at the instance of god
Brahma,

268. O King, at the behest of god Brahma, eighteen
major Purdnas have been recounted by Vyasa and others, Dharma
is well established (and expounded) in them.

L 12.269-278

119

269. Other minor Pur&nas have been narrated by hi*
(Vyasa’s) disciples. The author of each of these treatises is the
knower of the Dharma-^ dstras t in every Yuga*

270* (phonetics), Kalpa (the rules regarding holy

rites), Vydkarana (Grammar), Nirukta (Etymology), Chandas
(Prosody), Jyotifa (Astronomy) and Jsfyaya Vidyd (Logic) (v. 1,
Mimamsa 1 ) all these are for the promotion of the study of all
scriptures.

27 L Thus there are fourteen 2 lores which have been
promulgated along with the four Vedas. Dharma does not exist
elsewhere outside these texts, O excellent Brahmanas.

272. Thus, it is at my behest that Manu, Vyasa and
others established Dharma as expounded by god Brahma, till
the dissolution of the world of living beings takes place.

273. When the time of the dissolution of the world
arrives, all these great-souled ones, after attaining realization of
the Atman, enter the great region along with Brahma.

274. Hence, for the sake of carrying out duties prescribed
by Dharma, one should resort to the Vedas in every possible
way. Knowledge accompanied by Dharma shall reveal the great
Brahman.

275-278. Persons who eschew unholy attachment and
seek refuge only in me, who worship me exclusively forever
with devotion, are established in the divine Yoga of Isvara,
are merciful towards all living beings, are quiescent, full of self-
control, devoid of malice and false prestige, are intelligent

1. Although Mfmamsd i» given as a v.L for Sarvefdm, the term
1 Jpabvmhana can be taken as including both Putsch and Mimdmsd to make up
the number fourteen of Vidyds.

2, KF's list of fourteen vidyas it ; 4 Vedas, 6 Ahgas, Dharma-
Sastra, Puratya, Nyaya p Mimfimsfr. The fourteen lores arc enumerated in
VP. 111.6.28 as follows ;

a ngdni Veddi catv&ro tnimdmsd nyaya-vistarah j
pur&pam dharma* iailraih ca vittyd hyetdi caturdaja //

But in the next verse t the following four ‘lores* or ‘sciences' arc added:

(1) Ayur-veda (science of medicine).

(2) Dhanur-veda (military science) t

(3) G&tidharw (science of Music) and

(4) Arthai&stra (Political economy or Economics and Politics).

Thus the number of lores is stated to be eighteen.

120

K Uma Pur&na

ascetics observing praiseworthy vows and penance with their
minds fixed on me and their souls concentrated in me, are
interested in expounding spiritual knowledge about me—In case
of such persons whether they are recluses, forest-hermits, house¬
holders or religious students ere long, I dispel the entire darkness
(of Avidyfi) from their sphere, by means of the lamp of spiritual
knowledge and destroy the delusion that rises up in them, as
they are intelligent and persevering*

279. By shaking off their darkness (of ignorance) by
means of perfect knowledge, they enjoy (spiritual) bliss perpe¬
tually, inasmuch as they are fully identical with me. They are
not bom again and again in the Samsara (as they are liberated)*

280, Therefore, devoting yourself to me in every way
and being fully absorbed in me, worship me exclusively, seek¬
ing me mentally as your refuge, (v.l* along with Mena),

281 * If you are incapable of meditating on my unchanging
lordly form, seek refuge in my great form beginning with Kala
(Time)* {v.h kal&ghyam —perfect-form)*

282, Hence, O my father, stabilise yourself in that form
of mine which comes within the ken of your mind. Be devoted
to that and be engaged in worshipping it.

283-284. My perfect form which is pure consciousness,
entire auspiciousness, devoid of all conditioning factors, the
imperishable (or nectarine) , the supreme goal, can be secured
with difficulty* by making assiduous efforts for spiritual knowl¬
edge* Only those who comprehend that spiritual knowledge can
enter into me*

285, With the intellect concentrated on it, with the
Atman dwelling on it and stabilised therein, and having that as
the ultimate resort, they shake off all their sins, by means of
perfect knowledge and attain that stage from which there is no
return to SarhsSra *

286, O' Lord of Kings, without resorting to me, that
great state of bliss, the region devoid of impurities, is not
attained* Hence, seek refuge in me.

287, O protector of the earth, by worshipping me in
identity or in separateness, or in both ways, you will attain that
region, (v*l* my region).

1.12.288*299

121

288, O leader of Kings, without resorting to me that
Reality which is pure by nature and auspicious, is not compre¬
hended. Hence, seek refuge in me.

289, You should hence propitiate strenuously the im¬
perishable and eternal divine form. Thereafter, you will eschew
the blindness of ignorance (v.l. bondage) .

290, Worship devotedly Siva everywhere and forever,
physically, mentally and verbally. Thereafter, due to that purity,
you will attain to his region,

291-293. Those who are deluded by my Maya do not
attain that Siva, devoid of beginning and end, the great MaheS-
vara, the unborn, who abides as the Atman of all living beings,
is the support of all, unsullied, perpetual bliss* without any
phantoms and semblance, attributeless, beyond darkness of igno*
ranee, not dualistic, steady, perfect and undiversified Brahman,
He is both self-comprehensible and incomprehensible and sta¬
tioned in the highest firmament.

294, Those who are always enveloped by my MAya with
the subtle darkness of ignorance, are bom again and again in
the terrible ocean in the worldly exis tence.

293, O King, it is with single-minded devotion and
perfect knowledge that the Brahman should be sought, for warding
off the bondage of birth.

296-297. One should eschew egotism, malice, passion,
fury, covetousness and inclination towards evil. One should
adopt detachment and should perceive his Atman in all living
beings and all living beings within own his Atman. By Seeing the
universal Atman within the individual Atman* one becomes com¬
petent to attain Brahman.

298. One who has become one with the Brahman revels in
his own soul, bestows fearlessness on all living beings. He attains
spiritual powers and prosperity and great devotion, not
conceiving anyone eke (he. is exclusively devoted to me).

299. That Supreme Reality, the lordly, unsullied, per¬
fect Brahman is perceived by him. Becoming free from all ties of
all worldly existence, he stays established only in the Brahman
itself.

122

Ktirma Purdnz

300. The great Siva is the receptacle of the Supreme
Brahman . That great lord is non-different, unchanging and the
support of the Atman *

301* O King, either through the path of perfect knowl¬
edge, or through the path of action or through that of devotion
or through Yogic practice, seek asylum in Iivara for the purpose
of liberation from all worldly existence*

302. O Lord of mountains, this is the secret instruction
that is imparted unto you by me. After pondering over this, it
behoves you to do as you please.

303-304, Sprung really from the great lord, on being
prayed for by gods, I censured Dakf& t my father, who despised
Mahe£vara and for the purpose of establishing Dharma and
urged by your propitiation, I am now born of the body of Mena
after resorting to you as my father.

305. At the bidding of the great-souled god Brahma, the
universal Atman, you will give me to Rudra in the Svayarhuasa
type of marriage with him (where the bride selects her partner
for life from among the suitors),

306. O King, on account that alliance, all Devos
(gods) including Indra, will bow unto you.- O father, god Sankara
will become pleased thereby*

307. Making all possible efforts, realise me who am a
close companion of lord Siva. After worshipping lord lsana
(Siva) , seek refuge in him who is worthy of being the resort.

308. Thus addressed by the goddess of Devas,
Himavan, the king of mountains, bowed down his head before
the goddess* With palms joined in reverence, he spoke again:

309* Sfi O Consort of the Supreme Ruler ! Be pleased to
expound to me the Yoga pertaining to Mahesvara, the knowl¬
edge of the soul and the means of meditating on him.* 1

310* The great goddess narrated in details and in pre¬
cision to him, the great knowledge, the excellent Yoga of Atman
and the means thereof*

311* On hearing that great perfect knowledge from the
lotus-like face of the mother of the worlds, the Lord of mountains
who was worshipped by the entire world, became interested in
Yogic meditation*

1*12*312-323

123

312* As a result of the greatness of his great fortune and
at the behest of god Brahma, he gave PSrvatT, the chaste lady,
unto Maheivara (Siva), in the presence of all Devas.

313-314. He who with devotion reads this chapter re¬
counting the greatness of goddess Parvatl in the presence
of Siva, becomes pure by the merger of his heart in the goddess
and shall be free from all sins* He will be endowed with divine
Yoga* He will go beyond the world of Brahma and shall attain
the abode of the goddess.

315. He who reads this Hymn near Brahmanas with con¬
centration of mind and mental purity becomes free from all sins.

316-318. Having understood (the correct significance
of) the thousand and eight names of the goddess enumerated
above and contemplating her as abiding in the sphere of the
sun and worshipping her with scents, flowers and other objects,
a twice-born person should properly remember the Supreme
state of the goddess and her position with Mahesvara and with
mind concentrated exclusively in her should constantly mutter
these epithets. Thereby, at the time of his death, he will
regain his memory and attain to the highest Brahman.

319. Or the Brahma na shall be reborn in the pure
family of a Brahmana and thanks to the greatness of the pro-
vious impressions, he shall attain the spiritual lore about the
Brahman ( Brakma-Vidya ).

320. After attaining the great divine Yoga of ParamcS-
vara, he becomes quiescent and fully controlled and attains
Sdyujya (identity) with Siva.

321. He who, at each of three (morning, midday and
evening) sessions of Homa , oblates offerings one per each name
(v.I. epithet of the goddess mentioned above) becomes fee
from the evil effects of epidemics (like cholera) and malefic
planets.

322. One who is desirous of attaining prosperity shall
duly perform the worship of the goddess Parvatl and repeat
Japa every day for a year, with great attention.

323. After worshipping the three-eyed Sambhu with
great devotion side by side with her, the devotee derives great
fortune* thanks to the grace of Mahadeva.

124

Karma Purina

324. Hence, in order to ward off all sins, the thousand
names of the goddess should be recited as used for Japa, by the
twice-born ones in all earnestness.

SUta said :

325. “O Brahmanas, (as a casual reference) the
excellent greatness of the goddess has been recounted incidently.
Henceforth, listen and understand the creation of subjects
by Bhrgu and others.”

CHAPTER JK

It

1TEEN

A

The Progeny of Dak fa's Daughters 1 (Kkydti and others)

SUta said :

1. Lak$ml, the beloved of Narayana, was born of
Khyati and Bhrgu. Their sons Lords Dhatr and Vidhatf were
the auspicious {blessed) sons-in4aw of Meru.

2, Ayati and Niyati were the daughters of the noblc-
souled Meru. They married Dhatr and Vidhatr and two sons
were born to them.

3* They were Prana and Mykandu* Markapd c Y a was
Mjrkandu's son. Vcda£iras was the brilliant son of Prana.

4* Sambhuti bore the son Pur^amasa to Marici as well
as four daughters endowed with all auspicious characteristics.

5. Tu$ti was the eldest. Then came Vnp* KysJi and
Apaciti. The two sons of Purnamasa were Virajas and Parvata.

6*10. K^ama bore the following sons to Prajhpati
Pulaha viz* Kardama, the greatest of them, Sahisnu an excellent

1* This topic has been described in KP elsewhere also, vidt supra
<jh. 8* ll-30 t and infra 1.14.54- 64 f 1.16. This port of creation i> found
(sometime* practically in the same words, in various Purioas e-g. VP. I*
15*9-154, Bh.P. VI* 6*1-45, AP. 16.27 & and ch* 19 to mention a few.

1 . 13 . 11*90

125

sage. The younger of them was alio an ascetic who wiped off
all sins through penance.

Anasuya gave birth to sinless sons to Atri. They were
Soma, Durvasas and the Yogin Dattatreya.

Smrti 3 endowed with all good and auspicious characteris¬
tics, gave birth to Siniv&Ii, Kuhu, Raka and Anumati from
Angiras—Holy lord Fulastya begot Dambhoji of Priti.

In the previous birth, in Svayambhuva Manvantara, he
was Agastya and was remembered as such, as well as another
son Devabahu. He had a daughter named Dvitlya (or vJ.
Sannati but referred to as l Santati 1 in the next verse),

11 4 Santati gave birth to sixty thousand sons from Kratu.
All of them were of sublimated sexuality and are called
Ba( Va) lakhilyas.

12-13. Vasi&tha procreated seven sons of his wife
Orja, as well as a daughter named Pundarikak$a endowed with
every elegance of beauty. The seven sons of great prowess were
Rajas, Matra (v,L Oha), Ordhvabahu, Savana, Ananga, Sutapas
and Sukra.

14. Svaha bore three dignified sons of great prowess, O
Brahmanas, to Vahni (fire), the son of Brahma and of the form
of Rudra.

15. They were Pavaka, Pavamana and Suciragni or
fiuci. The fire produced by attrition is called Pavam&na; the fire
from lightning is called as Pavaka,

16-17. What burns and shines in the Sun is called SuciragnL
Their further progeny were forty-five in number. They, along
with Pavamana, Pavaka, Suci and he who was the lather of
these three, are glorified as the “Forty-nine Fires.”

18.' All of them are said to be ascetics. All have shares
in the oblations offered in sacrifices. All are stated to be of
the nature of Rudra, with the forehead marked by the three
Tripundra lines.

19-20, Manes (Pitrs) viz. Ayajvana (non-performers of
sacrifices) and Yajvana (performers of sacrifices) are the sons
of god Brahma, They arc respectively classed as Agnifv&ttas
(non-possessors of fire) and Bark if ads (possessors of fire). Svadha
bore them two daughters Mena and Dhariiji (vX Vaitaripi).

126 KUrma Pur&tia

Both of them were expounders of Brahman (or the Vedas) and
experts in Yogie meditation.

21. Mena gave birth to Mainaka and Krauflca his
younger brother. Ganga the sole sanctifier of all the worlds, was
bora of Himavan.

22* Through the power of the fire of his Yoga, he obtain¬
ed Goddess Mahejvari as his daughter* The excellent great
glory of the goddess has been precisely described before*

23* DharinI, with face resembling a lotus, was the wife
of king Mcru, The lords Dhatr and Vidhatr were both the sons-
in-law of Meru.

24* This lineage of the daughters of Dak$a has been re¬
counted to you by me just now. Now listen to and understand
the creation of Manu.

CHAPTER FOURTEEN

The Race of Svdyambhuva Manu 1

SUia said :

1- fi Satarupa bore to Svayambhuva Manu two sons of
great prowess and the knowers of dharma* They were Priyavrata
and Uttana-Pada.

2. Uttana-Pada had a son named Dhruva. Thanks to his
devotion to Narayana the Lord of the universe, he attained an
excellent abode.

3. Sisti and Bhavya were born of Dhruva and Sambhu
was bom of Bh&vya.

Succhaya bore five sinless sons to Sisti.

1. The genealogy of Svayambhuva Manu has been described
previously in Ch. 8.1-13. Like the progeny of Dak?a, this topic is found in
most other Put&qos such as VP.I.7J6-38, Va, P.l, 1-7-23, Mt. P. Ch. 3 (
Bh.P* HI. 12-53-56 (to mention a few).

1.14.4-16a

127

4^5. At the instance of Va$is(ha, that gentle lady had
performed a severe penance and propitiated Vi^tjui, Janardana,
the Purusa embodied in Salagrama stone. The five sons were
Ripu, Ripufijaya, Vipra, Kapila (vX Vrkala) and Vfsatcjas.
They were all pure, devoted toNarayairta and the protectors of
their duties.

6-9a. Ripu's queen gave birth to the mighty Caksusa of
every brilliance. He begot on Puskarinl, the daughter of the
great-souled progenitor (Prajdpati) Vlrana, an extremely hand¬
some son Caksusa Manu. To (Nadvala) the daughter of the
progenitor Vairaja, ten mightily valorous sons were born to
Manu. They were Cru, Puru, Satadyumna, Tapasvin, Satyavak,
Suci, Agni$tut, Atiratra, Sudyumna and Abhimanyu.

9b, Agneyi bore six very powerful sons to Oru.

10. They were—Anga, Sumanas, Khyati, Kratu, Angirasa
and Siva. Afterwards Vena was born of Anga. Vainya (alias
Prthu) was born of Vena.

11-12a. He became famous by the name of Prthu. He
was a very powerful protector of subjects. With a desire
for the benefit of subjects, the earth was milked by him
formerly.

It was at the behest of Brahma tha the milked the Earth
along with the very powerful Lord of Devas.

12b-13. In the Paitdmaha (pertaining to Brahma) sacrifice
of Vena’s son that was performed formerly, Suta the knower of
Puranas was bom 1 . He was Hari himself who had assumed that
form, by means of his Maya, He is the expounder of all sacred
lores and the knower of Dharma and lovingly respectful to his
preceptor.

14-13a. O excellent sages, know me to be that person,
the eternal being bom formerly. In this Manvantara, Hari,
the ancient Purusa who became Vyasa, Krsna Dvaipayana,
narrated (the Puranas} to me.

15b-16a. At the bidding of Aja (Brahma) all theSutas
bom in my family and deprived of their eligibility to use Vedas,
adopted expounding of the Puranas as their avocation.

1, For Suta being an incarnation of Vi$nu vide tupra 1.6.

128

Karma Pur&pa

16b-17. Pfthu, the son of Vena, was intelligent and
truthful. He had conquered his sense-organs. He was an em¬
peror of great splendour. He protected his Dharma. Even from
his childhood, he cherished devotion to Naraya^a.

18. Going up to the mountain Govardhana, 1 he perform¬
ed a penance after subduing the sense-organs. Lord Vis^u the
wielder of a conch, a discus and the iron club was delighted at
his penance.

19-20. Coming to the King, Lord D&modara himself said
thus : “Undoubtedly, thanks to my grace, two righteous sons
will be bom to you. They will be handsome and be the most
excellent of all wielders of weapons.” After saying this Hrslkeia
(i.e. Visnu) regained his own nature (i.e. vanished).

21. The son of Vena had unswerving devotion. He
ruled over his kingdom in accordance with the injunctions of
the Vedas constantly thinking over and remembering
Madhusudana (or Vis$u).

22. Ere long, his wife (Antardhana) of slender limbs
and pure smiles gave birth to Sikhantjin and Havirdh&na
through Antardh&na (internal meditation).

23. A son who became famous by the name Su&la was
born to Sikhaptfin. He was righteous, endowed with beauty and
a master of the Vedas and the Veddiigas.

24. He studied the Vedas duly and virtuously and was
established in penance. As good luck would have it, that knower
of Dharma bec am e inclined towards renunciation.

25. Eager that he was in the Self study (of the Vedas)
and the performance of penance he resorted to holy centres.

Once he went to the higher plateau of the Himav&n frequented
by the Siddhas.

1. Govardhana ii a hill, eighteen miles from Vpidavana in
Mathur& district. It was in the village 'Pa it ho' that Krfpa is said to have
held up that ‘mountain* on his little finger and protected cows and cowherds
against Indra’s wrathful showers (Bh. P. X.25.19-28) VP.V. 11 and K.V 2
Ch. 18).

L 14,26-35

129

26, There he saw a holy forest named Dharmavana} which
affords the achievement of Dharma—a place accessible to the
Yogins and inaccessible to the haters of Brahman,

27, A very holy and pure river named Mandakinl
flowed there. It was endowed with clusterous growth of red
and blue lotuses and was bedecked with the hermitages of the
Siddhas.

28, On its southern bank, he saw a beautiful and very
holy hermitage occupied by leading sages and Yogins and felt
delighted.

29-30, He took his holy dip in the water of Manda-
kiiu. He propitiated the god-like Pitrs (manes). He worshipped
Mahadeva with red and blue lotuses and other flowers. He
meditated on I Sana stationed in the orb of the Sun, after join¬
ing his hands together in reverence over his head. Looking at
the radiant Sun, he eulogised the Supreme Ruler,

3!. He propitiated Girisa (god Siva) by means of
(reciting) Rudrddkyaya and the Carita (narrative) of Rudra, as
well as by many different kinds of hymns of Sambhu, taken
from the Vedas,

32. In the meantime (while praying) he saw the great
sage named Svetasvatara 8 coming. He was the most excellent
among the great devotees of Pasupati (god Siva).

33. He had applied Bhasma (ashes) all over his limbs.
The loin doth was the only covering garment he had. His body
was emaciated due to the performance of penance. He was
wearing a white sacred thread.

34. After concluding his eulogy of Sambhu, he bowed
down his head at his feet. His eyes were rendered dim due to
tears (of joy). With palms joined in reverence, he spoke these
words,

35. "I am contented, blessed. Since the leading sage and
Yogin, the holy Lord, the most excellent among the knowers of
Yoga has been personally seen by me.

1. It is on the Southern bank of the river Mandakinl on the
Himalayas—De. t pp. 56-57.

2. SvetdJvaiara —Probably the author of the Upaxii?ad known after
him. Here be is represented as a great Pisupatuteacher {matepdfufialoUam*}
and may be perhaps the same as the disciple of Siva is w/rt I. 54

130

KHrma Purana

36. Ah ! My good luck is indeed great. My penances
have become fruitful. What shall I do ? O sinless one, I am
your disciple. Save me/*

37. He blessed the King of very good conduct and
gentle behaviour. He accepted him as his disciple, for he had
wiped off all his sins, thanks to his penance.

38. The clever sage made him perform all rites
pertaining to sanny&sa and then bestowed on him the divine
knowledge (about Siva) for which the holy rites had been laid
down in his own branch of the Vedas*

39. He gave him the entire essence of the Vedas, that
secures the release of thePo/u (Individual soul) from the Pa$a
(the binding noose of Avidya ). It is famous as the Anly&frama 1
(the last stage of life). It has been performed by Brahma and
others.

40. Glancing at all his disciples, those who resided in
that hermitage viz. Brahmanas, Ksattriyas and VaiSyas who
were all interested in maintaining celibacy* he said thus:

4L "It is only after studying the branch of knowledge
initiated by me that the Yogins attain Mahadeva after medi¬
tating on the universe as the creation of the Lord. 2

42. It is here that the Lord Mahadeva sporting along
with his consort Urna, occupies the place, with a desire to
bless the devotees.

43. Formerly, Narayana himself, the creator of the entire
universe, propitiated Mahadeva here with a desire for the welfare
of the worlds,

44. It is after propitiating Lord I Sana (Siva) the deity
of even Devas, that Devas and Danavas attained great mira¬
culous powers here,

45. It was here itself that Marici and all other sages
perceived Mahe£vara through the power of their penance and
attained eternal perfect knowledge.

1* It if probably Sannydsa. HD. II, L 417 gives a number of
synonyms for sarmydsin viz. parwrdf, pnrwrqjaka t bhikfu, muni t yati but this des¬
criptive name of diranw is not given in it,

2, Instead of this reading (dkpfyanto) pUoam aifvarttm, the ft Note
(p, 25 in our VeAltatedvara Frets—Teat) gives a better reading : nifkalom
Hzwn I “meditatingon the perfect, indivisible Siva* 1 .

1.14.46-57

131

46* Hence, O leading king, you too stay here practis¬
ing penance and Yoga. You stay with me permanently and
thereby you will attain Siddhi”

47. After addressing thus, the leading Brahmana meditat¬
ed on Lord Siva, the wielder of the Pinaka bow. He then
imparted precisely the great Mantra for the achievement of
every thing [vJ. of his objectives),

48. That Mantra suppresses all sins- It is the essence
of the Vedas. It yields liberation. It is the holy Mantra begin¬
ning with the word Agni. It has been initiated (made to
function) by the sages.

49- At his instance King Susila, endowed with faith,
became a devotee of Pasupati and was engaged in the study of
the Vedas.

50. He applied the sacred ashes {Bkasma) all over his
body. He lived on roots, fruits and bulbous roots. He was quie¬
scent and had full self-control. He subdued his anger and resorted
to the procedure of renunciation.

51. Havirdhana begot a son named Praclnabarhis in
AgneyL He was a master of the science of archery.

52. Lord Pracinabarhis, who was the most excellent among
the wielders of all sorts of weapons, begot of the daughter of
the ocean, ten sons.

53. They were well known as Pracetasas. They were
kings of reputed power- Devoted to Narayana, they studied
their respective Vedas.

54. Daksa who had been the blessed son of Brahma
formerly and a progenitor as well, was reborn of Marisa and
the ten Pracetas collectively.

55. That Daksa carried on a verbal dispute with the
intelligent Rudra, the great Isa. He was cursed by Rudra and
he thereby became the son of Pracetas.

56. Seeing that Daksa was coming to his residence, he
along with his consort personally accorded himbeGtting worship.

57. Then the son of Brahma (Daksa) who had been
infested with the Tamo-Gu$a yearned for more worship than he
deserved* He became infuriated and went away to his house (in
a huff).

132

KUrma Purdna

58. Once, when Satl had come to her own house, the
evil-minded Dak$a used word of abuse to her and angrily scolded
her along with her husband.

59. **AU my other sons-in-law are superior to your hus¬
band the wielder of the Pinaka bow. You too are an evil
daughter among my good daughters. Hence go away from this
house (back to your place) in the manner you had come.

60, On hearing his words, the goddess, the beloved of
Sankara censured her father, Daksa, and burned herself by
means of her own self (by Yogic process).

61, After bowing to her husband Pasupati, the wearer of
elephant's hide, she became the daughter of Himavan, being
delighted at his penance.

62, On knowing her (dead in this manner) Lord Rudra,
Hara, the dispeller of dejectedness of those who resort to him,
became infuriated and after coming to his house, cursed Daksa.

63, ‘After abandoning this body, bom of Brahma, be
born in the family of Ksattriyas. You will be a foolish*minded
person and will beget a son of your own daughter/

64. Imprecating him thus, Mahadeva went to the moun¬
tain Kailasa. Dak?a too, the son of the self-bom deity (Brahma)
became Pricetasa (son of the Pracetasas) in due course,

65. Thus all details of creation of Svayambhuva Manu,
upto Daksa have been narrated to you. This story dispels the
sins of those who hear this. 93

CHAPTER FIFTEEN

Destruction of Dokfa's Sacrifice

Naimiftyas (The residents of forest) said i

1, “O Suta, narrate in detail the origin of Devas,
D&navas, Gandharvas, serpents and the Riksasas in Vaivasvata
Manvantara,

LI 5.2-9

133

2* O highly intelligent one, what did Daksa, the royal
son of Pracetas, who had been cursed formerly by Sambhu, do ?
We wish to hear it now.”

Suta said :

3. I shall recount the creation of the subjects in con¬
tinuity with the previous kalpa as mentioned by Narayana,
The story dispels sins and it will be sustained in all the three
units of Time (i*e. the past, present and future)*

4. On being cursed by Sambhu, Daksa, the Royal son of
Pracetas, censured Bhava due to the previous enmity and
performed a Ydjna (sacrifice) at Gangadvara (i.e. near the source
of the river Ganga).

5. A11 Devas were invoked along with Visnu in order to
receive their respective shares. AH leading sages came there
along with all other sages.

6. On seeing the entire host of Devas arrived, except¬
ing Sankara, the Brahmaria sage named Dadhtca spoke thus to
Pracetasa (Daksa) *

Dadhica said :

7* “How is it that Rudra is not being worshipped now
duly —Rudra, the lord, whose behests every one beginning with
Brahma and ending with the Pisacas (Ghosts), carries out?”

Dak$a said :

8. “In all Yajhas the share to Sankara is not allotted.
Sankara is not being worshipped because there are no Mantras
of Sankara along with his wife*” 1

9* The infuriated great sage laughed at Daksa derisively
and said these words even as all Devas were listening. The
sage possessed all types of knowledge himself He was as if an
embodiment of knowledge).

1. This legend recording a struggle between the followers of
Yajtia-cult and the Saivites and the successful assertion of Rudra'* claim in
the institution of sacrifice, i» found in the \1bh> idnti. 283 and a number of
Purina* such as Bh. P. IV 5, Vayu 1.30.74-174, NP. II .66.5-17 and
others. It is probable that there may be some historical basis to this inci¬
dent which is mythologically represented in these ancient works.

134

KRrma Pur&na

Dadhica said :

10, “How is it that Sankara is not known well and
hence not worshipped by means of all Yajnas ? It is he who
is known as Paramefuara and it is from him, the soul of the
universe that every thing begins to function. {v.L He is the
source of every thing).

Dakpa said :

IK “Indeed he is not Sankara (benefactor), but is
Rudra, the annihilator. He is only the Tamasa (possessor of
Tamo-guna) Hara. He is known as a naked mendicant holding
the human skull. It is not proper to call him the soul of the
universe,

12. Indeed Iivara, the lord and creator of the universe
is Lord Narayana, Hari. This glorious Lord of Sattvic nature is
worshipped in all holy rites/*

Dadhica said i

13. “Is not this lord of a thousand rays (the sun-god)
seen by you ? He is the sole annihilator of worlds. He is
Paramejvara in the form of Kala.

14. It is him that the righteous scholars, the expounders
of the Brahman, pray to. He is the witness of everything. He is
the body of Sankara of intense brilliance and he is of the form of
Kala.

15. He is Rudra, the great god. He is the kind-hearted
Hara, Kapalin [v« l, of matted hair). He is the lord Aditya,
the sun-god. He is the blue-necked and Vilohiia (very ruddy).

16. He is eulogised as one of a thousand rays by the
singers of Saman hymns, the Hotrs and the Adhvaryus, See
him as RudramUrti (one of the terrible form), of the creator of
the universe and an embodiment of three Vedas*’*

Dak$a said :

17. “The twelve Adityas have come here as the sharers
in the Yajna . All of them should be known as suns. There is
no other Sun/ 5

LI 5.18-32

135

18* When he said thus, the sages who had come to assist
him as well as to witness the Tajfta said to Daksa, “That is
exactly so,”

19-20* Their minds were overwhelmed with Tamos*
They could not see the Bull-bannered deity. They were in thou¬
sands, in hundreds. Most of them again and again censured
Hara, the lord of living beings. They denounced thus even
the Vedic Mantras. They honoured the statement of Dak?a„
because they had been deluded by Visnu’s Maya.

21. Vasava (Indra) and all other Devas came there for
their shares. They did not see Lord Isana (Siva) except Nara-
yana, Hari,

22. Even as all of them were watching, Lord Hiranya-
garbha (born out of a golden egg) Brahma, the most excellent
among the knowers of Brahman vanished, in a moment.

23. When lord Brahma vanished, Daksa personally sought
refuge in Naxayana, Hari, the saviour of the worlds*

24. Then the fearless Daksa resumed the Tajna . Lord
Visiiu, the protector of those who seek refuge, was his patron
deity (the saviour).

25. Observing that all Devas and sages were antagonistic
to Rudra, the holy sage Dadhica spoke thus to Daksa:

26. “There is no doubt in this that a man incurs great
sin in worshipping one who is not worthy of worship and in not
worshipping those who deserve worship.

27. The terrible punishment meted out by divine interces¬
sion is sudden and terrible in that place where bad men are
received well and good men are slighted.’*

28. After saying thus, the Brahmana sage cursed those
Brahmanas who were antagonistic to Isvara (Siva) and who
had come there to render assistance to Daksa.

29-32. “Since you have excluded the Supreme Lord (Siva)
from the Vedas, since the great god honoured in all the worlds
has been censured, all of you, those who are antagonistic to
livara, will be excluded from the Trayi (three Vedas). Those
who cansure the path of the Lord with the minds viciously
inclined towards bad scriptures, will be harassed by the defects

136

Kftrma Pur dm

of Kali, after the advent of the Kali age. Your learning is
false; your conduct of life is false. You swagger about your own
false knowledge. You will be forced to abandon your entire
power of penance and go to Naraka (Hell). Even though you
take refuge in him, HrsIkcSa (Visnu) will turn his face against
you”. 1 2

33. After saying thus, the Brahmana sage, the storehouse
of penance ceased (to speak). He mentally thought of Rudra,
the destroyer of all sins,

34. In the meantime, the all-knowing goddess learnt this
and spoke to the great god, Mahesvara, her husband as the
lord of Pajus.

£ri Devi said :

35. O Sankara, Daksa who had been my father in the
previous birth is performing a Tajna after censuring your status
and your own self.*

36* The gods and the great sages are assembled there
rendering him assistance. Please destroy that sacrifice immediady.
I am choosing this boon.

37. Thus implored by the goddess, the great Lord, the
Lord of Devas, created Rudra immediately with a desire to
destroy the Tajna of Daksa.

1, This protest against non-inclusion of god Siva jin the invitees of
the sacrifice by sage Dadhica is not in the Bh. P. or NP. (both VaL^ava
Pur an as) but is found in the Vayu 1,30,103-106 (but Dadhica'* curse to all
sages L* not in the Vayu) f in SK., F. AfaktSvara Khavfa 1.2.14-32 (but no
curse by Dadhica but a simple walk-out) , in SP, Rudra Samhitd 27,26-50 too,
Dadhica protests and walks away. Dadhica 1 s curse to all the sacrificial
priests appears to be KP's contribution. KP, however, shares some verses
with the Vayu e.g.

ap ujya-p ujaf;e caiva pujydnam cdpyapujane /

Harsh pdpamavfipnuti mahad vai ndtra j amSqyaft //

—(Vayu 1,30.103= KP.h! 5.26,)

2. In the Bh. P, and other Parana^ Siva, as a revenge of the »elf-
imm elation of his consort Sati, destroyed the sacrifice of * Daksa, In KP.»
however, the goddess (the daughter of Himavan) remembers her i nsult iu
the previous birth by Dak^a f when in his previous birth, he was her father,
and in order to wreak revenge of her in&ult in that birth by her then father,
the urges god Siva to destroy his sacrifice in this new incarnation !

1.15,38-48

137

38-40, He was highly infuriated. He had a thousand heads,
a thousand eyes and huge arms, a thousand in number. He
was invincible. He resembled the fire at the close of the
Yugas, He was terrible due to his curved fangs. He could not be
seen (directly) due to his glaring brilliance. He held a conch and
a discus. He had a staff in his hand. He roared loudly. He held
a horn in his hand and was beautified with Bhasma (ashes). He
became famous as Vlrabhadra. He was accompanied by the
Lords of Devas. Immediately after being born, he stood praying
unto the Lord of Devas with palms joined in reverence.

41. Siva spoke to him thus: ‘‘O Ganesvara (leader
of the attendants), Blessings unto you. After censuring
me, Daksa is performing a Yajha , at Gangadvara, (near
the source of the river Ganga), Destroy that sacrifice of
Daksa.* 1

42. Then the sacrifice of Dak$a was destroyed by Vira-
bhadra playfully like a single lion released from bondage.

43. Bhadrakall, Mahesvarl was created angrily by Uma.
Gana (the attendant Vlrabhadra) rode on the bull and went
along with her,

44. Thousands of other Rudras, who became famous as
Romajas (born of hair) were created by that intelligent being
in order to assist him (Vlrabhadra).

45. They wielded tridents, Saktis and iron clubs in their
hands. They had sticks, pebbles and stones in their hands.
They resembled Rudra and theKalagni (terrible fire of dissolu¬
tion of the universe). They made the ten quarters reverberate
with their shouts and sounds,

46. All of them were very terrible. Accompanied by
their wives, they rode on the bulls. They went thus towards
the place of sacrifice of Daksa, surrounded the leading Gai>a
(i.e, Vlrabhadra).

47-48. All of them reached the place that was well known
as Gangadvara, They saw the place of sacrifice of Daksa of
unmeasured splendour. There were thousands of celestial women.
It was reverberating as apsaras were singing to the rich tunes
and sounds of llutes and lutes. It was resounded with the
chanting sound of the Vedie mantras ,

138

KUrma Pur&tui

49-50, On seeing Prajapati seated along with the sages
and Devas, Virabhadra, beloved of Rudra, said smilingly:

51. “AH of us are the followers of Sarva (Siva) of
immeasurable brilliance. We have come here desirous of receiv¬
ing our shares. Give the desired shares to us.*

52. O excellent sages, if this is some one*s deception,**
let this be told that the shares are to be given to you and not to
us* ,T

53. Inform him, who commands you thus. We shall
know from him, Devas the foremost among whom was
Ptajapati Daksa on being addressed thus, by the leader of
Ganas, spoke:

54-56a. They said to the lord, “We do not know that the
Mantras authorise your share.’* The Mantras retaliated “You
Devas are confounded in your minds by Tamas, because you do
not worship Mahesvara, the king of the Adhvara (sacrifice),
Hara is the lord of all living beings. Devas constitute his body.
He is worshipped in the Tajhas. He bestows prosperities and
achievements.”

56h-57a* Though addressed thus by the Mantras gods
whose minds were lost by the deluding potency of the great god
(Siva) did not pay any heed. Hence the hymns ( Mantras) left
the gods and returned to their own abodes.

57b-58a. Then, lord Virabhadra, the destroyer of gods
who was accompanied by his spouse and lords of ganas touched
lovingly the sage Dadhlca with both of his hands and said
(to Daksa and other gods):

58b-59a, “You had been arrogant due to your strength.
Hence you did not recognise the authority of the Mantras , So
today I am forcibly destroying you who had been proud and

*vX bhtig&hhilipseyd prfiptS bhdgdn y&ctkadhvam iprit&n I
We have arrived here with the desire to receive our shave in the Tajfla.
Give unto us our share (in the Tajfia) as desired by us,

** v.L kasyaetd iyam djM muni-mrottarndfi /

O excellent sages and gods l (Please tell us) whose order is this (that
the shares ♦ - .)

L15,59b-79a

139

arrogant 1 *. After saying this the leading Ganas burned the
sacrificial hall.

59b-GIa, The leaders of Gajias became infuriated. They
uprooted the sacrificial posts and threw them here and there*
The Ganesvaras, all of whom were terrible ones, took the
sacrificial horse along with the Prastotr and Hotr (the priests)
and hurled them into the currents of Ganga*

61 b-6 2a. Even Virabhadra whose mind was ablaze with
wrath, paralysed the hand of Indra as he raised it to strike
and did the same to other gods.

62 b-6 7a. Sportively he plucked out the eyes of Bhaga
by the tip of his finger nails. Hitting with his fist he felled down
the teeth of Pusan* The mighty leader of Ganas sportively
and smilingly kicked Lord Moon with the big toe of his leg. O
excellent sages, he cut off the pair of hands of fire and
playfully plucked out his tongue* Then he kicked sagefc on
their heads. The mighty one then pierced Visnu, who had been
coming thither on his Garuda with sharp arrows after stunning
Sudarfana. The powerful Garud a stared at the Gana and
suddenly hit him with his wings and roared like the ocean*

67b-68* Then Rudra himself created thousands of
Garudas more powerful than Garud a , the son of Vinata* They
rushed against Garud a « On seeing them, the intelligent Ganid a
of great velocity fled away,

69-79a. That he left Visrm and fled quickly was surpris¬
ing, When Garud a had disappeared, the io(u$*bom deity
(Brahma) came there and intercepted Virabhadra and Visnu*
Thanks to the great glory of Paramesjhin (i* e. Brahma) he
eulogised Isa* Lord Sambhu himself came there. On seeing
that lord of Devas and Uma endowed with ail attributes, Lord
Brahma, Daksa and the heaven-dwellers eulogised them*
Daksa in particular bowed to goddess Parvati, the sharer of half
the body of Isvara. With palms joined in reverence he eulogised
her with various hymns. Then the goddess, the store¬
house of kindness, said smilingly to Rudra, the great god Mahes-
vara, with a delighted mind,— (< You alone are the creator of
the universe, its ruler and protector, Daksa and the heaven-
dwellers should be blessed by your lordship. 1 ’

140

KUttm Purina

Then the Lord with matted hair and blue-red complexion
spoke to Devas and Pracetasa Daksa who had bowed down:
**0 Devas, all of you may go* I am delighted with you* I should
be worshipped in all TijHas. I shall not be denigrated on
any account. O Dak$a, you too listen to my words that protect
all. Eschew all worldly desires and strenuously become my
devotee. At the end of a kalpa, thanks to my grace, you will
become the chief of Ganas, Till then you continue (in your
present position) abiding by my directive remaining contented
in what you are authorised."

79b-80a. After saying this. Lord Siva along with his
consort and gams (followers) immediately vanished from the
sight of Dak?a of immeasurable splendour*

80b-81a. When Sankara the great Lord vanished, the
lotus-born deity Brahma himself spoke to Daksa what was
conducive to the welfare of the world*

Brahma said :

8lb-82. What is your delusion* when the bull-bannered
deity is pleased with you? When the lord himself protects you
alertly (why should you be agitated?). This great god is in the
heart of ail living beings*

83* It is him that the learned persons who have become
merged in Brahman and who expound Vedas realise* He is the
Atman of all living beings. He is the seed (cause) and the
ultimate goal.

84-85a* Mahesvara the lord of Devas is eulogised by the
Vedic Mantras * They who worship the eternal Rudra by means
of their own soul and mind endowed with earnest devotion,
attain the greatest region.

85b-86* Hence, knowing the Supreme Lord to be devoid
of beginning, middle or end propitiate him strenuously, mentally,
verbally and physically. Assiduously avoid the hatred of Siva
that will cause only your own destruction*

*vj, (kith t&VQpagato mahalt etc.) Is your delusion dispelled ? (now that
the bull-bannered god) is pleased with you, alertly abide by what the god
himself commanded you to do (Crt. Ed.}. Ft. Note 11 p* 27 adopted in the
Crt* Ed* of KF* 1.14*80*

1.15.87*48

141

87a. The activities of a hater (of Siva) become only
defective in every respect,

87b-88a, There is absolutely no doubt that the great
Yogin, the immutable Visnu wh^ is your protect or is no one
else than the great god, the glorious god Rudra.

88b-89a. Those men who consider Visnu the source of
origin of the universe, different from Isvara due to delusion, go
to hell because they do not adhere to the Vedas,

89b~90a, Those who follow Vedas look upon Lord Rudra
and Lord Narayana identical and they attain liberation.

90b-91a. ‘*He who is Visnu is Rudra himeslf, He who
is Rudra is Visnu,” If one comprehends this and worships the
lord, one attains the ultimate goal,

91b-92a. It is Visnu who creates the entire world and
it is Lord Siva who surveys and protects it. In this way, the
whole universe originates from Rudra-Narayana together,

92b-93a, Hence eschew the hatred of lord Vi^nuand con*
centrate your mind on him. Resort to Mahadeva, worthy of
being the refuge of the expounders of Brahman.”

93b-94a. After listening to the words of Brahma,
Prajapati Daksa sought refuge in the lord of the earth, god
Siva, the wearer of elephant’s hide.

94b~96a. Great sages who were burnt down by the
fire of Dadhica’s curse became haters of god Siva due to
delusion. In due course, in the Kali age* they, being entirely
bereft of the power of their penance, came to be born again in
the families of Brahmanas merely, thanks to the impressions
in their previous life and the command of god Brahma.

96b-97a. Being made to fall in hells like Raurava and
others till the end of the kalpa, all of them being absolved
from the effects of the curse would, in due course of time, attain
the brilliance of the Sun.

97b-98. Prompted at the instance of the self-born god,
they would propitiate through penance and Yoga Lord Siva*
the controller of the universe and the Lord of Devas and
will regain their previous status through the grace of
Sankara.

142

Karma Pur ana

99. Thus, the entire story of destruction of Dak$a’s
sacrifice has been recounted to you. Now listen to the progeny
of the daughters of Daksa.”

CHAPTER SIXTEEN

Description of ike Families of Data's Daughters 1
Suta said :

1- Formerly Daksa was directed by the self-born lord
thus, “Create the subjects 11 . He then created Devas, Gandharvas,
sages, Asuras and serpents.

1. The following comparative table of verses common to this
chapter and VP. 1.15 will show how both these Parana* arc close textually.

KP. XVI

VP A, 15

Verse No.

1

87

(2

89a and 90)

(3

91 and 97b)

4b

103b

5

104

6

105

7

106

8

107

9

108

I0& 11a

109

lib & 12a

no

12b ( 13a

Ml

13 b-14a

112

14b

113

15

115 (closely similar)

17

126b, 127a

18a

127b

181> 19a

132a, 133

19b-20i

134

L16.2-I3a

143

2- When the subjects created by him at the outset did
not flourish, he created living beings by the act of copy*
lation*

3. A thousand sons he begot of Asikni, 1 the righteous
daughter of Prajapati Vlrana.

4* When those sons were lost through the deception of
Narada,® Prajapati Daksa, begot sixty daughters of Vlrinl.*

5-6* He gave ten daughters to Dharma, thirteen to
Kasyapa, twentyseven to Soma, four to Aristanemi, two to
Bahuputra, two to the intelligent Krsasva and two to Angiras.
Similarly I shall recount their expansion,

7'11a* These are the ten wives of Dharma: Marutvatl,
Vasu, Yami, Lamba, Bhanu, Anmdhati, Samkalpa, Muhiirta,
Sadhya and the beautiful lady Visva. Listen and understand
their sons. The Visve^devas were born to Vifiva and Sadhya
gave birth to Sadhyas. The Marutvants were born to Marutvail.
The Vasus were born to Vasu- The Bhanus were born to Bhiixiu
and the Muhurtas are the sons of Muhurta* Ghosa was bom of
Lamba and Nagavithas were bom of Yami, All the objects of
the Earth were born of Arundhati. Sankalpa (conception) was
bom of Sankalpa. Ten are known as the sons of Dharma.

llb-13a. I shall recount to you the family extension of
those well-known eight Vasu-gods whose very life is (different
kind of) wealth and who are the forerunners of luminaries.
The Vasus are mentioned to be eight in number* I shall mention
their details. The eight Vasus are :

Most of these are quoted verbatim from the Vp and the remaining are
substantially the same and have phrases and parts of verves common to VP,
I. The correct form is Ariknl and ii w> used in the VP ( Bh P P, and
other Puragas.

2- These sons were known as 'Harysivu*. Nirada dissuaded them
from procreation by advising them to find out the limits of the universe
which they were to populate. They dispersed on that mission and never
returned (VP.L 15.92-96). This U the vtifrd practised by Narada on Daksa**
sons.

Here KP. omits bow D&kfa again created one thousand sons
called ‘Sabstl&ivas’ and how they too were sent the way of their brothers
Haryasvas by Narad*, It is after this failure that Dakfa procreated these
duty daughters (VP* I. 15.97-102),

Kama Pur Urn

Apa, Dhruva, Soma, Dhara. Anala, Anila, Pratyusa and
Pjrabhasa.

13b-16. Apa*s sons were Vaitandya, Srama, Santa and
Dhvani. Dhruva’s son was lord Kala, the calculator of the
worlds* Lord Varcas was the son of Soma, Dravina was the son
of Dhara. Anala*s sons were Manojava and Avijfiatagati.
Kumaxa was the son of Anila. He is known as Senapati.
Lord Devala, the Yogin, was the son of Pratyusa. Visvakarman
was the son of Prabhasa, He is the creative Artist and a
Prajapati.

17-22* The thirteen wives ofKafyapa were—Aditi, Did,
Danu, Aris|a, Surasa, Surabhi, Vinata, Tamra, KrodhavaSa,
Ira, Kadru, Muni and DharmajAa. Know their sons. The follow¬
ing were the sons of Aditi viz. AihSa, Dhatr, Bhaga, Tvas^r,
Mitra, Varuna, Aryaman, Vivasvan, Savitr, Pusan, Arnsuman
and Visnu. la the Caksusa Manvantara, formerly, they were
named Tusitas. In the Vaivasvata Manvantara, they are called
Adityas (as they were Aditi’s sons). From Kafyapa, Diti got
two sons who were haughty due to their physical strength* The
elder was Hiratjyafcasipu and the younger was Hiranyaksa*
Hiranyakaitpu, the Daitya of great strength and exploit pro¬
pitiated the great lord Brahma by means of penance. He saw
the lord and eulogised him with various hymns* He thus
secured divine boons.

23-28. Devas and sages were harassed by his army
(or strong actions)* When they were beaten, they went to
Brahma and sought refuge in him. Brahma, the creator of
the worlds, the protector, the great being, the motionless
unchangeable Supreme Soul, and the sole Purusottama of
the world* O sages, implored by the excellent Devas and
sages, eulogised and bowed to by the leading sages and the
immortal beings, the lotus-seated deity went to the northern
shore of milk ocean where Lord Vi$nu was seated. On
seeing Lord Vi?nu, the source of origin of the universe, the
auspicious preceptor of the universe, he saluted his pair of
feet with his bent head. With palms joined in reverence
he spoke ;

LI 6,29-41

145

Brakmd said :

You are the goal unto all living beings. You are infinite
and the soul of the universe.

29. You are all-pervading* All immortal Devas cons¬
titute your physical body. You are the eternal great Yog La.
You are the Atman of all living beings . You are the Chief and
great Prakrti.

30. You are interested and engaged in detachment and
prosperity. You are beyond the scope of speech. You are
pure. You are the maker and the sustainer* You are the
annihilator of the enemies of gods.

31-34. O infinite Lord, it behoves you to protect us.
You are the protector and the great Is vara. Lord Visnu the
yellow-robed lord possessing eyes like a lotus in full bloom,
who was thus enlightened by Brahma said to Devas:—“Why
have you, O Devas of great prowess, come to this region, accom¬
panied by Prajapati ? What work shall I do unto you?* 1

Devas said :

35-36. O lord, a Daitya named Hiranyakaiipu, who is
arrogant due to the boons he had secured from Brahma, harasses
all Devas, along with the sages. He cannot be killed by any
other living being except you, the excellent Purusa.

It behoves you to kill him. O embodiment of the
universe (one identical with the universe) since you are the
protector of everyone.

On hearing what was said by Devas, Visnu the con-
ceiver of the worlds, created a being like himself, in order to kill
the chief of Daityas* The Being had a huge body like the
mountain Mcru. He was terrible and his form was frightening.

37-39. He held a conch, a discus and an iron club in
his hands* The Garuda-bannered deity said to him, * . * "It
behoves you to kill that king of Daityas, Hiranyaka&pu*
Kill him and come to this place exerting all your manliness.”
The Being holding $ankka> Cakta and Gadd listened to the words
of Visriu, bowed to Puru$ottama, the great unmanifest Purusa,
and went to the great city of Daitya, roaring terribly.

40-4 L The lord rode on the vehicle Garud* and
appeared like another Maha-Mcru. On hearing his voice.

146

KSrma Pur Ana
*

resembling the rumbling sound of a great cloud, the leaders of
Daityas too gave out simultaneous shouts, 1 due to their
fear of the king of Daityas,

The A sura ? said :

“A certain great Furusa, urged by Devas, is coming,
giving out terrible shouts.

42a, We know him to be Janardana,”

42b-43a, Then accompanied by all excellent Asuras
and by Prahlada 2 and other sons well equipped with weapons
Hiranyakasipu himself marched.

43b-44. On seeing that Purusa, as huge as the mountain,
seated on Garuda and having the lustre of a crore of suns, like
another Narayana, some of them (Daityas) fled away (here and
there) while others, with their eyes indicating their confusion
and agitation, spoke to one another,

45, ‘‘This is that lord Nariiyana, the protector of Devas
and our immutable enemy, or definitely his son.”

46. After saying this, they showered a volley of arrows
and other weapons on that Male being. That lord sportively
destroyed them (the weapons). He was not wounded.

47-48a. The four sons of Hiranyakasipu of well-known
prowess and thunder-like voice fought with the son born of
Narayana, The four sons were Prahrada, Anuhrada, Samhrada
and Hrad^,

48b-49a, Prahrada discharged the Brahma-missile;
Anuhrada threw the Vaisnava one, Samhrada hurled the
Kaumara (belonging to Karttifceya) missile while Hrada dis¬
charged the Agncya (fiery) weapon.

49b-50a. These four weapons reached that being born
of Visnu, but could not shake that Vasudeva who stood firm as

j i ^

he was standing before.

I. V, D. Samdcaeakfir *—‘Reported the oncoming scund to the

Daitya King, out of fear. 1

The episode of Prah rad a marching against the Male being ±,ent
against Hiranyakasipu by Vi^nu is a contribution by the KP. Here Prahrida
fights against that son of Visnu. This fight is not recorded in V&isgava
Puranas like VP. t Bh.P,

IJ6.50b-60a

147

50b-51a. Then the lord of huge arms and great strength
caught hold of the four sons by their legs, hurled them and
roared.

5lb-53. When the sons were released the valiant
Hiranyakasipu kicked him on his chest with great force- Afflict¬
ed much by it, the follower of Visrtu along with Garutja
assumed an invisible form and quickly went to the place
where lord Narayana was present. After going unto him, he
reported to him everything that had happened.

54-55. The pure lord possessing all perfect knowledge,
pondered well in his mind. He created the half-body of a man
and the half body of a lion. The unmanifcsi lord in the
physical form of a man-lion appeared in the city of Hiranya-
kasipu suddenly deluding Daityas and Danavas. 1

56-57a. The lord was terrible with liis curved fangs.
The Yogic soul resembled the fire at the close of the
yugas. Mustering his own &akti capable of annihilating
everything, the infinite Narayana shone like the sun in the
mid-day.

57b-59a. On seeing the being of the form of man-
lion, the demon ordered his eldest son Prahrada to slay
Narasimha (man-lion). “This Being of the form of man-lion
is of deficient strength ( *v.L more powerful) when compared
to the previous one. Dispatched by me, you accompanied by
youryoungci brothers destroy him immediately.”

59b~60a. At his behest, Prahrada, the A sura, fought
strenuously with the unchanging Visnu, but was conquered
by him.

1, This story or incat nation of the Man-Lion (Nisimlia)
by Visnu is different from all Vabnava Puranas wherein he manifests
himself ouc of a column to protect his devotee. Prince Prahlftda from
his father Hiranyakasipu. Here Prahrada, at tlv: holiest of his father,
fights against the Man-Lion. When he was discomfited and found that the
Pasupata missile discharged by Hiranyaksa had no effect on the Man-Lion,
he came to know that he was Visnu and dissuaded in vain his father and
other people to desist from fighting against Visnu. It was in the ensuing
fight between Nisimha and Hiranyakasipu that the latter was killed with
his claws by Nrtirhh^.

143

Kflrma Purdna

60b-63a. Then the Daitya fainted. He then dispatched
his younger brother, the Daitya Hiranyaksa. At that time the
younger brother Hiranyaksa meditated and discharged the
miraculous weapon of Pasupati and roared. The miraculous
weapon of the Trident-bearing lord did not harm at all, the
deity of Devas viz. Vi sou of unmeasured splendour. On
seeing the miraculous weapon struck back, Prahrada due to his
very great fortune considered the eternal lord Visnu the
Atman of all.

63b-65. He then abandoned all weapons* With the mind
endowed with Sattva Gma t he bent down his head before the
lord stationed in the hearts of Yogins. He eulogised
Narayana by means of hymns of the RJt, Yajus and Saman.
He prevented his father, brothers and Hiranyaksa and spoke
thus :—“This is the infinite Narayana, the unborn eternal Lord.

66-68a* He is the ancient Furusa, the great Yogin, the
lord, embodiment of the universe. He is the creator and the
dispenser of destiny, the unsullied self-luminary, the prin¬
ciple of Pradh&na as well as Purupa, the unchanging Mdlapraktti
(primordial nature). He is the lord of all beings, the immanent
Soul, beyond the reach of Gunas. Seek refuge in Visnu, the
unmanifest and immutable lord.

68b-70a. When this was spoken by Prahrada the evil-
minded Hiranyaka£jpu, deluded much by Visnu’s Maya, spoke
to his son, "This Man-lion of little prowess should by all
means be killed; urged by the god of death he has come to our
house now.

70b-72a. The son of great intellect laughed at this and
spoke to his father, “Do not censure this controller of
living beings, the sole unchanging Lord. How can this eternal
great god. Lord Visnu, devoid of (unaffected by) Kala, nay,
the very Soul of Kala and its very embodiment be killed
by Kala.

72b-73a. Then the wicked-souled Suvar^akatipu (i.e,
Hiranyaka&ipu) urged by Kala, fought with the unchanging
Lord Hari, although prevented by his son.

73b-74a, Even as Prahrada was observing, the infinite
lord with reddened eyes tore the elder brother of Hiranyaksa
(Le. Hiranyakasipu) by means of his claws.

L16.74b-84a

149

74b-75a* When Hiranyaka£ipu was killed, Hiranyak^a 1 2
who boasted of his great strength left his son {i.e. nephew)
Prahrada in the lurch and fled in great fright and agitation.

75b-76a, Anuhrada and other sons, and hundreds of
other Asuras were taken to Yama’s abode (i.e. were killed) by
the lions created from the body of the Man-lion.

76b-77a. Thereafter, Lord Hari, Narayana, withdrew
that terrible form and assumed his own real majestic form
named Narayana.

77b-78. When Narayana had gone, Prahrada the excel¬
lent Asura, crowned Hiranyaksa* (as the king of Asuras), He
conquered Devas and sages in the battle and harassed them.

79-80a. He propitiated Sankara by means of his penance
and obtained a great son named Andhaka, He conquered
Devas including Devendra, and agitated the whole of the Earth.
He took it to the nether-worlds. He made the Vedas lustreless,
(v.l. made the earth shining like a lotus, his captive),

80b-81a. Then Devas, along with Brahma, went to
Hari’s abode with their faces bereft of splendour. They intimat¬
ed everything to Visnu.

81b-82a. The unchanging Atman of the universe thought
of the way of killing him. For that purpose he assumed the
form of a white Varaha (Boar) embodying within it the power
of all devas,

82b-83a. In the beginning of this Kalpa, Purusoitama
went and killed Hiranyaksa. He lifted up this Earth by means
of his curved tusk,

83b-84a. After stabilising (i.e. annihilating the enemies
of Devas i.e. Asuras thus and abandoning the form of a Boar,
Visnu reassumed his own nature and returned to his Supreme
region, greater than the greatest.

1. According to Bh.F, (III. 13 and III 19.29) Hiranyaksa was
killed earlier by the Boar-incarnation of Visnu, while he was lifting up the
earth from the seas of the nether world. KP. gives a new and uncompli¬
mentary version about Hirany&ksa.

2, According to the Bh, P 4 VII. 10,23, Nrsidiha commanded
FrahrSda to occupy the throne of his father. VP.1.23.32 endorses the same.
But here Prahrada crowned his uncle Hiranyaksa as the Daitya chief.

150

KUrrna Pui&na

84b-85, When the enemy of the immortal beings {i.e.
Daitya) had been killed * Prahrada, a devout follower of Visnu,
ruled over his own kingdom eschewing all kinds of demoniac
tendencies. Engaged in the propitiation of Visnu he duly per¬
formed the worship of Devas.

86-87. Thanks to the greatness of Visnu his kingdom
was always free from enemies. Once, as a result of the Maya
of Devas, the Asura did not speak properly to a Brahmana
who had visited his abode.

88*89. Thus the Brahmana ascetic was disrespected by
the deluded Asura. He cursed the king of Asuras thus — c< You are
disregarding and dishonouring the Brahmanas by resorting to your
Vaipnavi Sakti. That power of yours will be destroyedAfter
saying this s the Brahmana hurried out of the abode of Prahrada, 1

90. Because he was eagerly attached to the kingdom he
was deluded due to the force of the curse. He began to harass
the leading Brahmanas. He did not understand Visnu.

91-92. Remembering the killing of his father, he became
infuriated against Visnu* A terrible fight took place between
Lord Visnu and Prahrada, the enemy of immortal beings.

After fighting a great battle, he was defeated by Visnu.

93. Due to the greatness of the previous impressions and
culture, he regained his perfect knowledge of Visnu the great
Purusa. He sought shelter in him, as he was worthy of being
the refuge.

94. Thereafter, the leading Daitya had undeflected
devotion to Visnu the most excellent of all Purusas and attained
Yoga.

95. When the son of Hiranyakasipu became eagerly
attached to Yoga, the leading Asura, Andhaka obtained (he.
succeeded to) that kingdom.

96. {The Raksasa) the son of Hiranyaksa bom of Siva’s
body, loved goddess Uma, the daughter of the mountain,
stationed on Mandara.

1. The Brahmamca) curse to King Prahr&da, his subsequent
tyranny, fight with Vi?qu and discomfiture form a contribution of Kl\ to
the dory of Frahrfida.

IJ6.97-105

151

97. Formerly, thousands of householder saints performed
penance in order to propitiate Isvara, in the holy forest of
Daruvana 1 (Pine forest).

98. Then, once upon a time, a great drought insurmount¬
able due to its being of a long duration befell that country. It
was very fierce and destructive of all living beings.

99. The sages who were overwhelmed with hunger,,
approached in a body to Gautama the storehouse of penance,
and requested him for food for the sustenance of their lives.

100. That sensible sage gave them ample sweet cooked
food of various kind. The Bralimanas partook of the food
with their minds free from hesitation.

101. When the twelfth year elapsed as if the end of the
world was over (and new order prevailed) bringing happiness
and welfare to the world, the whole of the universe became as
it was before (regained its previous stage).

102. Then all those leading sages took leave of one
another. They said to the great sage Gautama —"We are going
quickly.*’

103. He prevented them by saying thus, "O Scholars !
Be pleased to stay comfortably at your pleasure in my house
for some more lime and you may go at your leisure*”

104. Then all of them created an illusory black cow
and took it near the noblc-souled Gautama.

105. On observing it, the sage was overwhelmed with

1, Dam or Ddruka Vana with its temple of Nigcia (SivaP. 1. 38) is
identified with Avandhya Naganath in the Marathwada region of Maha¬
rashtra, It is one of the twelve jj>otif4ihgas .—-De 53-54.

The following episode (vv, 98*107) how the lage Gautama fed the
famished sages throughout the drought of twelve years and in order to
escape his insistent hospitality even after the famine was over, the sages
created an illusory cow which died despite Gautama 1 * careful nursing and
the sages ungratefully excommunicated him as a cow-alaughtcrer and left
him, seems to have taken place in Maharashtra; for sage Gautama per¬
formed austere penance and brought GaAgi to this region and it is known
as the Godavari. The places of Gautama*! penance, the source of the
Godavari and the story regarding G&utama'i cow-killing are said to have
taken place in Maharashtra.

152

KUrma PurQna

mercy. He became eager to tend it well. He tethered the cow
in the cowpen t but as soon as it was touched the cow died.

106. Extremely distressed with grief, the great sage could
not understand what should be done and what should not he
done. The other sages spoke to that sage.

107. O excellent Brahmana, as long as the sin of
the slaughter of the cow sticks to your person, food served by
you should not be eaten. We are, therefore, going away.

108. On being permitted by him, they, being subject to
this sin, went to the auspicious Devadaru Vana 1 (Pine forest)
in order perform penance as before.

109. By some reason the sage Gautama came to know
of their fraud of imputing the sin of killing the illusory cow
and cursed them in great anger.

110. "They will be ineligible for the study of the three
Vedas and be on a par with the great sinners. As a result of
this curse, they will be born again and again,”

II Nil2a, The sages who were thus cursed and were
like ucchiffa (unacceptable like leavings of food after meals)
approached Sankara, the Lord of gods and Visnu, the immut¬
able deity, and eulogised him with the usual conventional (lit,
worldly) hymns, both all-pervading gods.

112b. O god of gods, the great deities, the destroyers
of the miseries of devotees and great Yogins, it behoves you to
save us by absolving us from the sin of doing as we pleased
(viz. the imputation of i 11 usory-cow-s laugh ter to Gautama).”

113. Then, glancing at Visnu who was staying by his side,
the bull-bannered lord said—"What is to be done in regard to
those people who desire to acquire merit? 1 \

114. After looking at the leading Brahmanas who had
bowed down, lord Visnu, Hari, favourably disposed towards
his devotees and worthy of being the refuge, spoke to Gopati
(Lord of the Bull i,c. Siva).

1, KP distinguishes between Daruvana and Devadaru vana. From
its description here and in iVt/ra 11.38.53-fin Devadaru vana is to be
identified with the area m Gaihwal on the banks of Gahg& near Kedar
(De. 54).

1,16.115-121

153

115. Sankara! Not even particle of merit can
go with (i.e. will be found in) a person excluded from the
Vedas, For Dharma comes shining out of the Vedas.

116. Still* O Mahesvara, all these people, though they
head on to hells* should be saved by us, in view of our affection
towards our devotees.

117. Hence, O Bull-bannered lord, we shall compose
scriptures for deluding the sinners and for saving those who are
out of the pale of the Vedas.”

118. Thus addressed by Visnu, the slayer of Mura,
Rudra composedj deluding Scriptures and Kesava too did the

same, on being urged by Siva.

119. They were the treatises of the cults of Kapala,

Nakula, Varna, Bhairava, both of Western and Eastern variety,
Paficaratra, Pasupata and thousands of other cults as well. 1

120-121. After composing them, he spoke to them,—“O
sages excluded from Vedie studies, you go on carrying out what
is laid down in these Scriptures. You will be falling again and
again into the terrible hell for many kalpas. Then you will
be bom into the world of human beings. Thanks to the power
of propitiation of Ifivara, your sins will be wiped off. Attain,
then, the salvation of the meritorious.

1. The list shows what sects were regarded as being out of the pale
of Vedic religion in KP. Out of these, Kapalas oi Kap&likas whether
Biahmanic or n on-Brab manic, ate and drank in human skulls, wore
garlands of skulk and indulged in horrid practices of winc-d rink in g ( in
sexual orgies and living in unclean manner (S. N. Dasgupta lnd. PhiL V. P.
2,3). Nakulas arc the followers of Nakula or Laktilisa t a semi-historical
founder of a sect of &ajvism. In the Vayu P. 23.2.17-23 and the LP .1. 24, he
is said to be an incarnation of Siva in a cnneLery at Kaylvarohana in
Bhrgu k set ra T in Dab hoi Tehsil in Gujarat. Tama is a general term for the
(S&kta ?) observers of socially disapproved practices, the group being
designated as Five Ma-karas* Bhairavaa are also Saivitcs who worshipped
Bhairava form of Siva. Bhairava-worship has been very popular among the
masses iti Maharashtra. Paftcarafras, the Vasudeva worshipped s who were
later accommodated by the followers of Veda* hdd the famous Catur-vyuha
(the four manifestations ofVasudevaj doctrine and had their own way of
worship, are quite famous. Paiupatas are the followers of the system founded
by Umapati Srikantha (or Siva) and they arc mentioned in Mbh. Sdnti.
337.62 Arhatos and Jain as (For more discussion vide Introduction—together
with "Sects in the KP.).

154

Kurma Purina

■

122-123a. Do you obey my command it will be due
to my grace, otherwise there is no salvation for all of you,”
Urged thus by Isvara and Visnu, those great sages accepted the
behest of Siva, the enemy of Asura*

123b-124a. They composed other scriptures. Engaged in
the study of these scriptures, they taught their disciples demons¬
trating the fruits thereof.

124b- 125a. For the delusion of the world* Sankara
descended on to the Earth and begged for alms along with the
Brnhmanas, for their benefit,

I25b-I26a, Wearing a garland of human skulls as an
ornament and smeared all over with the ashes of the cremated
dead bodies and embellished with a mass of matted hair, he
set out deluding the entire world,

126b- 128a. Lord Rudra had entrusted goddess Parvatl to
the care of Visnu of unmeasured splendour and had engaged
Bhairava in the activity of restraining the wicked. Handing
over the charge of the son, the delighter of the goddess, to
Narayana and placing his attendants and Indra and other Devas
there itself, Mahadeva started from there.

128b-130a. Then Visnu the embodiment of the universe
assumed the form of a woman and served Mahesvari (the great
goddess) regularly. Brahma, the Fire-god, Indra, Yama and
other leading gods served the great goddess after assuming
splendid forms of women.

130b-13Ia. LordNandiivara, a very close beloved (atten¬
dant) of Siva stood at the portals as before as the Presiding
Officer of the Ganas (attendants).

131 b-132a* In the meantime, the evil-minded Daitya
named Andhaka came to Mandara, desirous of abducting
Girija.

132b-133- On seeing Andhaka arrived Sankara, Kala-
bhairava, Kara who had assumed the form of Kala and whose
Atman could not be measured, forbade him when a very
terrible fight that caused hairs to stand on their ends, took
place between them.

*Iit»tcaid of nuthdpfcano m of the text i.t mvh&ya art imath tokvrft b
accepted.

M 6.134-145a

155

134-136. The bull-bannered deity hit that Daitya on the
chest with his trident. Thereafter, thousands of Daityas {appear¬
ed there) in the name of Sahasrandhakas (the thousands of
Andhakas), Nandisvara and others were defeated by the
Daityas he. Andhakas. (Eight of them were very prominent
viz.) Ghanjakarna, Meghanada, Gandesa, G:\ndatapana,
Vinavaka, Meghavaha, Somanandi and Vaidyuta. All of them
became very powerful by the support of Andhaka, the most
excellent Daitya.

137-138a, They fought with spears, Saktis, double-
edged swords, peaks of mountains and axes. The Chief of
Daityas of great strength caught hold of their pair of feet with
his hands and hurled them a hundred Yojanas (1 Yojana^
12 Kms.) away.

138b-139a. Then hundreds and thousands of Daityas
were sent by Andhaka. They who resembled destructive suns
(at the end of the world) rushed against Bhairava.

139b-140a, There arose a loud and extremely terrible

!*

sound “Alas 1 Alas !” as Lord Bhairava took up his trident and
fought terribly,

140b-141. On seeing the great and invincible army of
Andhakas, the defeated Hara sought refuge in Lord Visnu
(Vasudeva), the unborn lord* 1 Lord Visnu then created an
excellent group of a hundred goddesses,

142-143a. In order to bring about the destruction of the
enemies of Devas, the lord remained at the side of the goddess.
Then the thousand Andhakas were led to the abode of Yama
playfully by the goddesses in the course of the battle, thanks to
the greatness of Visnu.

143b-144a* On seeing his army beaten back, the great
Asura, Andhaka turned his face back on the battle-field and fled
in great speed*

144b-145a. Then concluding his divine sport of twelve
years* duration for the benefit of devotees, Mahadeva came
back to mount Mandara.

J. It is strange that a so-cal led £aiva PurSna should now and then
glorify Vi?pu as a last resort. There are many such loop-holes in the
Pa sup at Uat ion of an original PatVca-ratra text.

156

KUrma Pur&na

145b-146a. On realising that Iivara had come back, all
the Gancivaras gathered there and worshipped him like the
Brahmanas worshipping the sun-god.

146b-147a. After entering the place which is holy and
unaccessible to non*Yogin$, Siva saw lord Nandin, Bhairava and
Ke£ava.

147b-l48a. He blessed lord Nandin who was inclined to
make obeisance, liana lovingly embraced him first (and then)
Kesava.

148b-149*. On seeing the great goddess with eyes wide
with the feeling of pleasure and love, he bent down his head at
her feet as well as at the feet of Isvara. Then Sankara** (the
benefactor) intimated the victory of Sankara.

150-15 la- Believing in the greatness of Visnu, Bhairava
remained at his side. On hearing of the victory and the exploit
of Kesava, Lord Sambhu, Isa seated himself on an excellent seat
along with the goddess.

151b-152a. Then Devas and Brahma nas, the chief of
whom was Marici, came to Mandara in order to see the three¬
eyed deity, the lord of Devas.

152b- 153a, That excellent group of hundred goddesses
who have formerly overthrown, the army of Daityas came
there with a desire to see Lord Siva.

153b-154* On seeing the moon-bedecked (Lord Siva)
seated on an excellent seat along with the goddess {Parvatl),
the goddesses bowed to him with great respect. With great
eagerness they began to sing. They bowed to goddess Girija,
occupying the left side of the Pinaka-bearing lord Siva.

•The VeAM«hvara text is obviously incorrect.

The v.i. recorded in the foot-notes givei better reading. Reconstructed
accordingly, the verse would read :

dfftvd devi Alah&deixim prtti-visphariukfa#d // 48
nandttici £irosd tasra p&dayer fjuarasjn ca //

When the goddess (PArvatl) saw god Siva, her eyes became wide with
the feeling of pleasure and love and with her head she bowed down jo the
feet of the Lord (Sankara).

^•Probably a misprint in the text for .Stfritoirf, which emendation if
accepted means, **The goddess Parvati reported the victory (the account of
the victory) 11 etc.

1*16*155-165

157

155-156* On seeing the goddess identical with Narayana’s
mind*, seated in the throne of the lord and Naxayana occupy¬
ing a throne (-like exalted seat), the excellent women asked
Lord Ida, after bowing to him:—

The girls said :

Who are you shining with brilliance ? Who is this girl
lustrous like the sun ?

157a, Who is this person of eyes large like lotus and shin¬
ing with his radiant body ?”

157b-l58a, On hearing their words the great Yogin, the
unchanging overlord of the living beings, having the excellent
bull for his vehicle, spoke thus

158b-159. “This is Narayana, the eternal lord* This is
Gaurl, ‘the mother of the universe** Lord I£vara has divided
himself into many and is stationed here* Neither Devas
nor the great sages know the Supreme Reality about me or
about the goddess Parvatl.

160. Only this Soul of the universe (Lord Siva), goddess
Bhavani and Visnu know the Supreme Reality. I am verily
desireless, quiescent, absolute and devoid of possession.

16L They call me Kedava and goddess Ambika as
Lakstiu. He is the creator and the dispenser of destiny. He
is the cause as well as the effect.

162. Visnu does himself and makes others do* He is the

4 4

bestower of worldly pleasures and liberation as the fruits (of
actions). He is the enjoyer and the incomprehensible and
unmeasurable Purusa. He is the annihilator, assuming the form
of Kala.

163. He is the creator, protector, the pervading God,
the soul of the universe, with faces in all directions* He is the
indwelling soul of all, the immutable, all-pervader Yogin,
Narayana, the undecaying Being.

164-165* He is the Purusa enabling all to cross (the
ocean of worldly existence). He is the Atman, the absolute great

•A better v*J. devdsanagata/h depath Jtf&rtydftam m&rtqyam /

‘Having seen Lord NarAyana untouched by any ailment, seated on a
celestial seat, the goddess bowed down to N&rayaqa occupying a throne.

158

K&rma Pur Una

Supreme region. This Gauri, Mahesvari is my pure potency.
She is quiescent* truthful, perpetually blissful, the ultimate goal—
so says the Sruti. Everything is born of her and everything gets
dissolved in her,

166-I67a. She alone is the excellent goal of goals of all
living beings. Being united with that goddess, I, the absolute*
Supreme* unsullied Lord, perceive everything including the
great changeless Atman .

167b-168a. Hence know that Visnu is beginningless and
non-dual istic Atman , one with Is vara (i,c, myself) the controller
as the only one. Then shall yon attain bliss.

168b-169a. Those who consider Visnu as the unmanifest
Atman and who are endowed with faith, but who worship Isana
with a different vision (i.e. regard him as different from Visnu)
are not my beloved ones.

169b-170a. Those deluded persons who hate the creator
of the world are roasted and cooked in Raurava and other
hells and are not released there from even after hundreds and
crores of kalpas,

170b-l 71 a. Hence, knowing precisely that Visnu is the un¬
changing protector of all living beings, that Lord should be
meditated upon on all occasions of danger and adversity. 55

17Ib-173a. On hearing the statement of the Lord,
Devas and leaders of the Ganas bowed to Lord Nara¬
yana and the goddess born of the Himalaya mountain. They
prayed for devotion towards Isana* the beloved of all devotees
and towards the pair of feet of BhavanI and the lotus-like feet
of Narayana.

173b-174a. Then neither the leaders of Ganas nor
the mothers could see Lord Narayana, the source of origin of the
universe, It was very astonishing.

174b-175a. In the meanwhile, Andhaka, the great Daitya
blinded with passion became deluded much and came to
that mountain in order to abduct the goddess Uma.

175b. Then the glorious Yogin* the infinite-formed,
pure Narayana* the most excellent of all Furu^as, manifested
himself there to fight with Daityas.

M 6.176-185

159

176. Lord Vismi by his side and accompanied by the
Chief leaders of Gai^as, the son of Silada (he, Nandlsvara)
and the mothers, Lord I$a, Kala-Rudra went to fight,

177-178a. Taking the trident resembling the fire, the lord
of Devas went ahead. All those excellent rulers of Ganas
followed him. The thousand-armed lord also went with them*
The Lord, having Garuda for his vehicle, and possessing the
colour of the leaves of the lotus shone in the middle of Devas.

178b’179* Then the incomprehensible lord Siva having a
thousand shapes who was like the sungod viewing the three
worlds from the top of Sumer u, manifested himself. He was the
victorious, bcginninglcss lord, with the trident in his hand and
resonant in his loud voice in the sky. Shower of flowers fell over
the God.

ISO.* Seeing that the king of the chiefs of Ganas sur¬
rounded by the Lords of Ganas, had arrived, the enemy of gods
(Andhaka) fought with god Indr a, the ‘mothers* and with the
whole of army of Garuis as well as prominent immortals,

18L After defeating all by means of the prowess of his
arms in the battle, he (i.e, Andhaka), riding liis own aerial car,
came to the place where Siva of infinite splendour and Kalarudra
who had lost his inherent strength were standing.

182. On seeing Andhaka approaching, the Garuda-ban-
nered Lord spoke to Bhairava, the great Lord besmeared with
ashes as adornment*

183. m O Lord, it behoves you to slay Andhaka the
lord of Daityas and a thorn unto the worlds. Excepting you there
is no one else who can kill him,

184. You are the annihilator of all worlds, the lordly
person, the embodiment of Kala. You are being eulogised by
means of various Mantras by those persons who know the Vedas,**

185. On hearing the words of Vasudcva, Lord Siva
looked meaningfully at Visnu and determined in his mind to
kill the lord of Daityas.

word t hitya-ripitm in the verse needs be emended as dzvn-tifmf*
Otherwise ihoic h no subject to the finite verb— ynyodha and daiiya-tiptim docs
not giv^ satisfactory meaning.

KUrtna Purdria

160

186* He went to the army of Devas which increased
the delight of the Ganas. All beings moving about in the
firmament eulogised lord Bhairava thus.

187. l( Bevictorious O infinite Mahadeva, the embodiment
of the eternal Kala. You are fire. You are omnipresent. You
stay within all living beings.

188. You are the annihilator as well as the maker of the
worlds (v.L you are the sacrifice and the Va$af-k&ra ), You are
the creator. You are the unchanging Visnu, god Brahma and
Mahadeva. You are the Supreme lustre and the greatest
abode.

189* You are Othkdra incarnate, the Soul of Yoga, with
three Vedas as your three eyes. You are the Lord of the universe
endowed with Supreme potency- Be victorious, O infinite
master of the world*'*

190. Thereafter, this controller of the world Kalagni*
rudra, the goal of the good, pierced Andhaka with the tips of
his trident and danced.

191. On seeing Andhaka transfixed to the trident, god
Brahma and the groups of Devas bowed to Lord Bhairava,
the relcaacr from worldly bondage.

192* The sages and siddhas eulogised him. The
Gandharvas and Kinnaras sang. The charming groups of celes¬
tial damsels danced in the sky.

193- Fixed to the tip of the trident, the demon Andhaka
had all his sins burned down. He gained perfect knowledge of
everything and hence eulogised Pararaeivara (Siva)*

Andhaka said:

194. “I bow down my head to the only lord with great
concentration. I bow down to the ancient holy one whom they
know as the Principle of Ifa. He is the Kala of infinite form.
He is the poet, the cause of Toga (union) and Viyoga (separa¬
tion) .

193. I bow unto you the absolute Rudra, who are terrible
due to the curved fangs, who dance in the firmament, giving
out fire from your mouth, whose form is that of the blazing sun
and who are endowed with a thousand feet, eyes and heads.

1.16,196-203

161

196. Victory to you, the primordial deity whose feet are
worshipped by the immortals. You are indivisible, a personifica¬
tion of the pure spirit. You are the one (sacrificial} fire worship*
ped in various ways; you abide in all souls through external
differences.

197. They call you the only ancient Purufa, with the
brilliance of the sun and beyond darkness. You observe all
this and protect it eternally. You are the annihilator, who are
served by the groups of Yogins.

198. You are the only inner soul and conscience placed
in many ways in the different bodies, but you are devoid of
peculiarities of the bodies, etc.

You are the Principle of Atman. You are conveyed by
the word Paramdtman. Some call you Siva,

199. You are the imperishable Brahman, the most sacred
form, embodiment of bliss called Pragava (Om), You are the
wellknown Self-born Is vara, ths master of those who know
Vedas, devoid of all special characteristics.

200. You are of the form of Indra, Varuna and Agni.
You are hamsa (swan), prana (the vital breath), death and final
destruction. You are Yajfia, Lord Prajapath You are eulogised
as the unique blue-necked god, by those who know the
Vedas.

201. You are Narayana, the beginninglcss cause of the
world. You are Pitamaha (grandfather) and Prapitamaha
(great-grandfather)[of the universe]. You are sung about in the
occult passages of Vedanta and the mystic Upanisads. You are
the ever-auspidous (Sadaiiva), Supreme Ruler (Parameivara).

202. Obeisance to the greatest Being beyond darkness
(of ignorance), the great Atman pervading the fourteen
worlds. Salute to one who has excelled the three Saktis, to the
unsullied one stationed in the seat of thousand Saktis (poten-
cies),

203. Obeisance to the triple-formed deity whose personal
form comprises infinite region, who is the receptacle of the
world and its embodiment. Salute to you who are stationed in
the heart of the people. Bow to you the wearer of the great serpent
as a necklace.

162

KUrma Pur&na

204. O lord* whose lotus-like feet are worshipped by
the leading sages and siddhas ! Obeisance to one who is firmly
seated in the scat of prosperity and piety; Obeisance to the
ultimate end* to the source of origin of the worldly existence, the
embodiment of a thousand moons and a thousand suns.

205. Obeisance to one who is accompanied by Uma,
of beautiful waist. Golden-armed Lord, obeisance to you. Salute
to one with the fire, the moon and the sun as eyes. Bow to the
gracious consort of Ambilta.

206. Obeisance to the mysterious Lord concealed within
the inmost cavity of the heart. Salute to the Lord who can be
properly comprehended by the perfect knowledge of Vedanta.
Bow to the great God Siva who is (transcendental to and there¬
fore) devoid of the three times (past, present and future),
whose abode (or lustre) is of spotless splendour.

207. Thus eulogised, the glorious lord set him down from
the tip of his trident. Being pleased with him, he touched him
with both of his hands and spoke thus

208. Daitya, in every respect I am pleased with
this eulogy now. After attaining ihe status of the leader of
Ganas, stay forever in my vicinity.

209. You shall be free from ailments. All your doubts
will be cleared. You will be worshipped well, even by Devas,
Be the follower of Nandisvara; be devoid of all miseries 11 .

210*211. Hardly was this spoken by the God of gods,
when thedeities, to their delight and astonishment, saw Andhaka,
the great Daitya in the vicinity of the Lord, transformed into
the Lord of Ganas, 1 resembling a thousand suns in brilliance, en¬
dowed with three eyes and marked (i,e. ornamented) with
the crescent moon, blue-throated, with matted hair on the head,
holding a spear in his mighty arm.

212. On seeing him thus, they were surprised much;
they eulogised the Daitya. Lord Visnu smilingly said to the
lord of Devas.

L According to V4mana P, Ch. 63, the demon Andhaka was
Siva's ton entrusted as a foster-child to Hirany&k$a» Andhaka entertained
erode passion for his mother Pirvatl and demanded her of Siva. In response
to Siva's challenge, he fought with Siva who discomfiting him transformed
him into hit Ga^a chief called Bhfhgi.

1.16.213-220

163

213. “O Mahadeva, your greatness is but meet and
proper. A really great man does not take cognizance of
defects due to one's caste {v*L ignorance). He takes in account
their good attributes.

214. On being addressed thus, Bhairava, the leading
Deva and Chief of the Ganas, went near Sankara accompanied
by Kesava and the Daitya Andhaka.

On seeing the lord arrived along with Andhaka, Madhava
and the mothers, Sankara attained great pleasure,

215. Isvara (Sankara) grasped the son of Hiranyaksa
(Andhaka)with his hand and went to the place where there stood
the aerial chariot of the daughter of the mountain. On seeing
her husband, the remover of worldly distress arrived along with
Andhaka, the beloved of Isa expressed happiness and pleasure
on behalf of Andhaka.

216. When Andhaka saw Mahesvari at the side of the
lord, he fell on the ground like a staff; he bowed down at the
lotus-like feet of the goddess—*‘I bow down to the beloved of
the lord, the beginningless one, the daughter of the mountain
from whom Pradhana and Purusa originate and who destroys
the entire universe.

217. I bow unto that daughter of Himalaya mountain,
who is unchanging and who shines in the purest golden seat 4
of Siva along with him, within whom the entire universe is
held and wherein all the worlds undergo dissolution, I bow
down to that Lima who is devoid of all defects. (v.l. One who
is adored by god as well as by demons).

218. She is not born, she does not become decreased,
she does not increase, I bow down to that lima who transcends
all Gunas. I bow down to the daughter of the lord of
mountains. O Goddess, O daughter of the mountain, forgive
what has been committed by me out of delusion. I bow down
to your lotus-like feet saluted by Devas and Asuras,

219. Thus eulogised by the lord of Daityas, humble
with devotion, the blessed goddess Parvatl accepted Andhaka
as her son.

220. Then at the behest of Sambhu, the great lord
Bhairava, bom of Rudra, went to P&t&la along with the
matriarchs.

KQrma Purdna

221. It was here that the TStnasa form of Visnu, the
cause of annihilation of the world existed* The unmanifest
lord Hari remains there in the form of Nrsiihha (Man-lion),

222* Then &atnbhu of the form of Ananta (the infinite)
was well worshipped by even £esa; Lord Kalagni Rudra united
his own Atman to the Supreme Soul,

223, Even as the lord was in the Yogic unison, the
hungry mothers bowed down to the three-eyed Mahadeva and
said to him;

The Mothers said :

224* m O Mahadeva, we are hungry* It behoves you to
pegnit us* We shall eat up the three worlds. We will have
no satisfaction otherwise.’*

225. After saying this much, the Mothers born of Visriu,
devoured the three worlds including the mobile and immobile
beings.

226* Then lord Bhairava meditated on lord Narayana,
Hari with the physical form of Man-lion and bowed down to
him with palms joined in reverence*

227-228. On realising that he was being thought of by
Umeia (Lord of Uma], Hari, instantaneously appeared before
him (Umesa) and informed him thus, * e O lord, these Mothers
are eating up the three worlds* They are your own creations.
Prevent them quickly,” When they were remembered by the
lord of the form of Man-lion, the goddesses (Mothers)
approached the great lord of the form of Man-lion*

229* After reaching the vicinity of Visnu, all those des¬
tructive deities transferred their powers unto Sambhu, Bhairava,
of excessive refulgence.

230* The mothers then saw the most terrible Man-lion,
the source of origin of the universe, and the serpent Se?a attain¬
ing unity instantaneously*

Hr pike fa [Lord Visnu ) said :

23 L "Those who are the devotees of the trident-wielding
lord and those who remember me should be assiduously
protected.

L1&232-L17.1

165

232. This unequalled form that destroys everything is
my own, and is bom of Mahe£vara*s person. It bestows worldly
pleasures and liberation.

233. Lord Kala, the infinite and the four-faced Brahma,
the god of gods are but two aspects viz. Tamasa and Rajasa,
of mine, (the former being characterised by the Tamasa and
the latter by the Rajasa aspect).

234. It is I that utterly unthwartable god Kala, the
calculator of the universe, who, at the end of the kalpa, will
devour the entire universe by assuming the form of Rudra.

235. That fascinating form of mine which abounds in
Saliva guna and is called Nirayana, stabilises and protects the
universe for ever.

236. That Vismi, the greatest Brahman, the Supreme
Atman, the ultimate goal, the unmanifest primordial nature, is
mentioned as Sad&nanda (ever blissful)

237. The goddesses, the Vaisrtavite matriarchs who were
thus enlightened by Visnu sought ultimate refuge in that great
lord alone.

238 Thus, the whole story of curbing Andhaka
has been narrated to you. The great glory of the lord of
Devas, Bhairava of unmeasured splendour has also been
recounted.

CHAPTER SEVENTEEN

The Story of Trivikrama 1

SUta said \

1. When Andhaka was curbed and restrained, the power¬
ful son of the noble-souled Prahlada, named Virocana, became
the king.

1- Trivikrama : Literally : one who strides over {the three worlds) in
three steps ; The epithet which was originally and appropriately applied to
the Sun in the Vedic period was naturally transferred to Vi;gu f the all*

166

Karma Purdna

2. After conquering Devas including Devendra, the
great Asura righteously protected the three worlds including
the mobile and immobile beings* for many years,

3, While he was reigning thus, once, the holy lord, the
great sage* Sana tkumara came to his city at the instance ofVisnu.

4* The great Asura who had been seated on the throne,
got -up and went near the son of Brahma* He bent down his
head and with palms joined in reverence* spoke these words.

5. “Blessed I am and favoured with grace, since the
glorious Lord of Yogins* the expert knower of the Vedas or
Brahman, has today personally visited my excellent town,

6. O scholarly Brahmana, why have you come ? You
are the lord Pitamaha himself. O son of Brahma, tell me, what
behest shall I carry out for you ?

7. The holy lord spoke to the great Asura endowed with
piety : I have come here to see you. You are very fortunate.

8* O excellent Daitya, this sort of policy is very rare
among Daityas. There is certainly no other righteous person
like you in the three worlds.

9. The king of Asuras who had been addressed thus,
spoke again to the great sage—O holy one, the most excel¬
lent among the knowers of Brahman, elucidate unto me the
greatest of all virtues.

10. The glorious Yogi imparted to the noble-souled king
of Daityas the secret-most perfect knowledge of the Atman which
is the highest Dharma.

11 * Having obtained the greatest knowledge and given
Dakfind (money by way of fees) unto the preceptor, he
entrusted the burden of kingdom to his son and he became
interested in the regular practice of Yoga 2 .

pervader* who was then identified with the sun- god. The legend of Bali and
Vimana which developed out of this (as will be seen later) is not creditable
to Vi$nu despite the defence of Puraga-writers as h found in the Bh. P.
8.15.1-23, Brahma 73.1-69* Pd- p. 1-30.1-203 (to mention a few). By his
generosity and truthfulness Bali proved to be higher in stature and the great
Vi?nu P a pigmy Vdmam as he came to be called aptly.

2. The KF, differs from the NP. about the end of Virocana. Here he
is said to have abdicated the throne in favour or his son Bali and have
resorted to the path of Yoga, while in the NP he* at the request of his queen,
gave tip his life as a price for the water used for washing the fret r»f the old
Brahmin (god Vi^nu in disguise).

1.17.12*20

167

12. That son of his was the great and intelligent Asura
named Bali. He was favourably disposed towards Brahmanas.
He was extremely virtuous. Then he conquered Purandara.

13. Indra, surrounded by all Devas fought a great
battle with him. On being defeated, he sought refuge in lord
Visnu, Acyuta (the infallible).

14-15- In the meanwhile, the gentle lady Aditi, the
extremely distressed mother of Devas, performed a very
severe penance thinking like this—“May a son be born to me
for slaying the leading Danyas 1 *, She resorted to the unmanifest
Visnu, Hari, the most worthy of being the refuge.

16. In the filament of the lotus of her heart, she con¬
centrated her mind on Vasudeva, the unsullied great
region, devoid of beginning and end, the blissful, unique
firmament.

17. The delighted lord Visiiu, Hari the wielder of a
conch, a discus and a mace {Saftkka^ Cakra and Gadd)^ the
Yogic Atman appeared in front of the mother of Devas.

18. On seeing Visnu arrived, Aditi endowed with devotion
considered herself as having attained her objects. She propitiated
Kesava with the following eulogy.

Aditi said 1 :

19. Be victorious, O sole cause of destruction of all
(lit. the floods of) miseries; Hail to you. Hail to you, O Lord,
endowed with the advent of infinite greatness, glory to you,
O Lord, with perfect knowledge as your physical form, O Lord
devoid of beginning, middle and end. Victory to you, O
one resembling the Ether; O one with unsullied bliss as your
form

20. Obeisance to Visnu of the from of Kala. Salutations

■ +

to you the Man-lion. Bow to you, to Scsa, Obeisance to
Kalarudra, the cause of annihilation; Obeisance to you
Vasudeva, salutations to you.

1* This hymn of Vi|nu and Pralilada’a advice to Bali (VV. 32-39)
shows that no Pasup&tisation has been attempted in this legend.

168

KUrma Purina

21. Obeisance to you, the wielder of Universal Maya,
Obeisance to you, the Reality, comprehensible only through
Yoga. Obeisance to you, founded in virtue and perfect knowledge.
Obeisance to you, Varaha (the divine Boar); Obeisance to you
again and again,

22. Obeisance to you, O Lord with form resembling (re¬
fulgent like) a thousand suns and moons, Obeisance to you, O
Lord, accessible only through perfect Vedic knowledge and
piety. Obeisance to the upholder of the Earth. Obeisance to the
unmeasurable- Obeisance to you, O Lord, the source of the
origin of the Universe. Obeisance again and again unto you,

23. Obeisance to you, Sambhu 1 founded in truth. Salu¬
tations to you, the cause of and embodiment for the form of the
universe. Obeisance to you stationed in the middle of Yogic
seat (meditation). Obeisance to you, the auspicious one of
single form. Salutations to you again and again.

24. Lord Visnu, identical with the universe, who was
thus propitiated by the mother of Devas, laughingly told
her to choose the boon she wished.

25. Bowing down her head on the ground, she chose the
excellent boon—“For the welfare of Devas, I choose this boon
that pray, you be my son.”

26. The Lord favourably disposed towards those who
resort to him said, “So be it.” The incomprehensible Lord
vanished there itself, after granting the boon.

27. After a lapse of time the mother of Devas conceived
Janardana, Lord Narayana himself, in her womb.

28. When Hrslkesa occupied the womb of the mother
of Devas, evil portents of terrible nature happened in the
city of Bali, the son of Virocana.

1. KP. always emphasizes the identity of Siva and \ i$Qtii Though the
PurAnsu have later been classified ai Saivite, Vai^avite, etc., they have
taught oneness of these deities as they are the various manifestations of the
Brahman, the one Reality (ekath sal)* Unfortunately, despite the attempt* of
the Purai>a-writers to bring about a sort of unification or samunmya in these
sects [sampraddyas) t their followers continued to quarrel about the superiority
of their own sect.

LI 7*29-40

169

29. On seeing the evil portents, the leader of the Daityas
became agitated due to fear* He bowed to Prahlada, the aged
Asura and his grandfather, and said to him :—

Bali said:

30, “O grandfather of great intelligence, why does this
portentous phenomena happen in this city of ours. What may
be the reason thereof ? What should be done now” ?

3L After hearing his words, and meditating for a long
time, the great Asura bowed down to Hrsikcsa and spoke these
words :

Prahl&da said :

32, s< For the purpose of slaying the Asuras, the mother
of the heaven-dwellers has conceived in her womb that Visnu
who is worshipped by means of Tqjnas and to whom belongs this
entire universe,

33* That Vasudeva from whom everything is non-differ-
ent and who differs from everything, has entered the womb
of the mother of Devas.

34. That Lord Vi$nu whose form even Devas do not
know precisely, has entered today the body of Aditi by his own
wish.

35. That Hari, the ancient Puru?a, the great Yogin
from whom the living beings originate, and wherein they attain
dissolution, has now incarnated.

36. That Visnu, wherein the conception of name, caste,
etc. has no place and who is of the mere form of existence, is
being bom with a portion of himself.

37. That Janardana, whose power is the mother of the
Universe, Maya, goddess LaksmI, who is the sustainer of the
Dharma, has incarnated.

38. He whose form constituted of Tamos is Rudra and
whose body is formed of the Rajo-guna is Brahma and whose
form sustained by Sattv&>guya is Visnu.

39. Thinking thus about Govinda, with a mind humble
due to devotion, seek shelter in him alone. Thereby, you will
attain great bliss,”

40. Thereafter, at the instance of Prahlada, Bali, the son

170 Kurna Purdna

of Virocana, sought refuge in Hari. He, the knower of piety
and virtue, protected the Universe righteously.

41. When the proper lime arrived, Aditi, the mother of
Devas, bore to Kafyapa, the son, Mahavisnu himself, the
increaser of the delight of Devas, 1

42. (She gave birth to Vismi) who had four arms and
large eyes, whose chest is marked by Srivatsa emblem, who
resembles the blue cloud (in complexion), who was resplendent
and surrounded by glorious halo (Sri—or goddess of wealth),

43. Devas, Siddhas, Sadhyas, Caranas, of whom Indra
was the head and Brahma surrounded by the groups of
sages approached Upendra* (god Visnu) (for worshipping
him).

44. Lord Hari, whose investiture with the sacred thread
was performed, studied the Vedas and the code of good con¬
duct from Sage Bharadvaja holding it as a model for the people
in the three worlds.

45. Thus the Lord points out the worldly course of con¬
duct * The common people follow what he does as they consider
him the authority,

46. Then, in course of time, the intelligent Bali, son of
Virocana, worshipped Visnu, the all-pervading Lord of Yajfias
by performance ofYajfias.

47. He worshipped Brahmanas after giving them abun¬
dant wealth. Brahman a sages came to the sacrificial hall of the
noble soul.

1, The episode of the incarnation of Mahavisnu as the son of Aditi-
Katyapa and his subsequent assumption of the cosmic form, etc. as given here
closely follows the version in the Bh. P. VIII skandha & not the one in Fd.
F. wherein he (Mahavisnu) pushes the demon Dhundhu the same way.
The significant difference between the Vamana episode in the KP & Bh. P.
is that in the KP, Sukra does not come in the way of Bali while he was
about to donate three paces of land, and Vi?nu does not push Bali down to
the nether world. Bali saw the transformation of the dwarf Vamana into
the cosmic figure and occupying the three worlds with three steps and his re-
assumption of a dwarf (Vamana) form. He completes the formality of gift
by pouring water on hia hand and as per his advice enters Patala to lead a
life devoted to Viuiu,

*Upertdra in the nom. being meaningless (and prob. a misprint) is
emended as Uptndram as the ace, sg. and so translated.

1,17.48-58

171

48. Lord Vi*nu came to know of this and urged by
Bharadvaja, he came to the place of Yajiia assuming the form
of a Vamana (Dwarf) •

49. With the hide of a black anteldpe and the sacred
thread (as the upper garment) and shining with the sacred staff
of a PalaSa tree in his hand, the extremely brilliant Brahmana
(Vi?rxu, the Dwarf) with matted hair, came there reciting the
Vedas,

50. Coining near the king of Asuras, Hari the mendicant
begged him for the space traversed by three steps of his own feet.

51-52, Bali endowed with pious emotions washed the
feet of Visnu and sipped that water. He took up the pitcher
made of gold and thought thus “I shall give unto you the space
covered by three steps. May Lord Hari of unchanging shape
be pleased/’ After contemplating thus he poured the very
cool water on the sprout-like hands of the Lord.

53. The Lord of the Daityashad sought refuge in him.
Desirous of making him Free from covetousness and other
passions, the primordial Lord covered, in his strides, the Earth,
firmament and heaven.

54. The foot of the Lord traversed the three worlds,
and went to the Brahmaloka from the region of Prajapati. The
leading gods, the chief of whom were the Adilyas, and the
Siddhas who stayed there bowed unto him [v.I. who was
refulgent like a thousand suns.]

55. The Primordial Lord, the beginnmgless grandsire
of the world, offered worship to him and propitiated him.
After cracking the Upper crest of the Cosmic egg, he em¬
bellished with divine ornaments went again,

56. Thanks to the breaking of the Egg, the great cool
water resorted to by the meritorious, flowed over. The excellent
river was designated as Ganga by god Brahma. It was stationed
in the sky.

57. After reaching the great Prakrti, Pradhana, the
source of Brahman and then the sole Purusa, the seed (origin)
of the universe, he stabilised his foot at the unchanging region
of l£a. Seeing it, the gods eulogised it at those different places.

58. On seeing that Purusa with the universe for his
physical body, Bali the great, bowed to Vi?nu with devotion.

172

Kama Purdna

He bowed to Narayana, the one and only unchanging deity
whom the Vedas pay obeisance and revere with their minds*

59* Lord Vasudeva, the primordial creator became a
Dwarf once again and said to him—“O Lord of Daityas, in
effect, the three worlds have been given over to me by you
yourself** 5

60* Bowing down again his head, the Daitya poured
water at the tip of his hand (and said), "1 shall offer myself
unto you of infinite splendour and abode, to Trivikrama of
unmeasured stride. 51

61* After accepting ddna (lit* what has been offered)
from Bali; the son of Prahlada's son, Sankha-paui (i.e. the conch¬
armed deity Visnu), the immanent soul of the universe spoke
again to Daitya : *‘Enter the root (the downmost part) of the
nether world.

62, Enjoying pleasures unavailable even to gods,
stay there permanently* By the path of devotion, meditate
on me continuously* At the close of the Kalpa, you will enter
me once again, 55

63* After advising this to that lion-like Daitya, Visnu of
great strides and of truthful exploits, gave the three worlds
unto Indra.

64* Siddhas, Devas, sages, Kinnaras, gods Brahma,
Indra, Lord Rudra and Adityas (the sun-gods) and the group
of Maruts eulogised the Deity of great Yoga.

65. After performing that miraculous feat, Visnu who
had assumed the form of a dwarf (Vamana) vanished there itself
even as all of them were watching.

66. Being urged by Prahlada and other leading Asuras,
the excellent Daitya Bali, the glorious devotee of Vifnu went
to PatMa.

67. He asked Prahlada about the greatness of Visiju, the
excellent path of devotion and the procedure of his worship*
He (Prahlada) explained all these and he (Bali) did in accord¬
ance with it.

68. With great emotional attachment, he sought refuge
in the Deity holding a discus and a conch in hand—the

1,18,1-6

173

incoprehensible Lord with lotus-like eyes. He concentrated
his mind with love in him, and followed the path of Karman*
69. OBrahmanas, the exploits of Vamana have been thus
described to you. That Purusottama accomplishes the tasks of
Devas.

CHAPTER EIGHTEEN

Description of the race of Kafyafia 1

SUta said :

1. Bali had a hundred sons of great strength and
exploits* The chief among them was one of great strength and
brilliance named Sana.

2* That king was a great devotee of Sankara* He ruled
over the kingdom. After subjugating the three worlds, he
harassed Indra.

3, Then Indra and other Devas went to Krttivasas
(Elephant-hide-robed god Siva) and said to him. u The great
Asura named Baga who is your protege, is harassing us/'

4* Thus addressed by Devas, Lord Mahesvara, Lord
of Devas, burned Sana’s city sportively with a single arrow.

5. When the city was being burned, Bana sought refuge
in the Trident-bearing Lord Rudra, the Lord of the Bull, I Sana,
Nila-lohita (of blue-red complexion).

6. Bearing that Linga of Sambhu over his head, he came
out of the city and devoid of passion (v.L fear) eulogised the
Supreme Ruler*

! * Fur&nai generally trace the parentage of all sentient beings to
Kaiyapa and the variety such as gods, demons, and other movable and
immovable {sth&ptjatigam&ft) beings (V. 16) are due to the different wives of
the sage (c£ AP* 19-1-29, Bh.P. VI. 6J25ff, Ml P. 6.1-47)* Was it an attempt
to emphasize a sorLof universal brotherhood ?

174

K&rma Pur&na

7 . Lord l£a, Sankara, Nilalohita, on being eulogised,
(and propitiated) lovingly engaged Bana in the chieftancy of
the Ganas. 1

8. Similarly, the terrible sons of Danu were Tara and
others. Out of them Tara, Sambara, Kapila, Sankara (?) (a
better v.l. Saficara), Svarbhanu, and Vrsaparvan have been
glorified as the prominent ones,

9. O Brahma nas, Suras a gave birth to a thousand
serpents as well as to thousands of noble-souled, multi-headed,
heaven-wanderers,

10. Arista gave birth to a thousand Gandharvas. Ananta
and other great serpents are glorified as the sons of Kadru*

11. O leading Brahmanas, Tamra gave birth to six
daughters SukI, Syeni, BhasI, Sugriva, Granthika (v.L Grdh-
rika) and Suci.

12. Surabhi gave birth to the cows and buffaloes. Ira
gave birth to trees, creepers, vines and grasses of all kinds.

13. Similarly, Muni gave birth to Yaksas, Raksasas, and
Apsaras. O excellent saints, it was out of anger that she gave
birth to the groups of Raksasas,

14. The two famous sons of Vinata were Garuda and
Aru#a. Out of them, intelligent Garu^a performed a very
difficult penance. Thanks to the favour of the Trident-bearing
deity, he attained the status of the vehicle of Hari.

15. Aruna propitiated Lord Mahadeva by means of
penance. He was engaged in the charioteer-hood of the Sun-
god by Sambhu who was pleased with him,

16. These mobile and immobile beings are the des¬
cendants of Kafyapa born in the Vaivasvata Manvantara
which have been described to you. It destroys the sins of those
who hear.

17. O man of holy vows, the twenty-seven daughters
of Daksa are said to be the wives of the Moon. There were
many (v.l. sixteen) children bom to the wives of AristanemL

18-19. The four lightnings were bom of the scholar
Bahuputra (of many sons). The excellent sages Angirasas were

1. It appear* that with the exception of Prahl&da, the Asuras were
pro-$iv* & some of their chiefs were absorbed as chief attend anti of Siva,

1.19.1*4

175

honoured due to their piety. Lord Praharana was the son of
celestial sage KrSasva. All these are born again at the end of a
thousand Yugas during (different) Manvantaras with similar
achievements and with their own designations* 1 2

CHAPTER NINETEEN

The narrative of the dynasties af sages 1

Suta said :

1* After begetting these sons, Kasyapadesirous of (more)
sons, performed an austere penance for the continuity of
progeny,

2* Even as he was performing the penance energetically,
these two sons were born viz. Vatsara and Asita. Both of them
were expounders of Brahman,

3. From Vatsara were bom Naidhruva and Raibhya of
very great fame. The sons bom of Raibhya were Sutlras (?)
(v.l. Vaidyas) * who were the most excellent among the
learned ones (or knowers of Veda).

4, The daughter of Cyavana named Sumedhawas the
wife of tlie noble-souled Naidhruva. She gave birth to the sons
called Kundapayins.

1, This u a Putin ic paraphrase of dh&ta yathdp&vam akalpqyat* The
idea that the tame penona are bom again with the same name and repeat
the same pattern of life—nay all the acts—has been popular in the Puriflic
age and is still lingering in Indian masses. Some adjustment is supposed to
have been made in the case of individuals who attain Mekfa and who are
never bom again.

2. Although there are some differences about names, etc* in the des¬
cendants of sages in different Puranas, the KP. seems closer to the V&yu P.
70-22AT. The sages, the patriarchs—arc the saptarfis of the present Man v an-
tara viz* Mariri, Ahgiras, Arri f Puiattya VasiHha, Pula ha and Kratu. These
are regarded as the ‘mental sons* of god Brahma.

+Naibhyas as it i|. supported in the Vfyu /*. 70.26,

176

KUrma Putdna

5. A son called Devala who was devoted to the Brahman
(or expert in the Vedas) was bora of Asita and Ekaparna. He
was a preceptor of Yoga and performed great penance.

6. Santfilyawas extremely glorious, pure and a knower of
the true principles. By the grace of the Lord of Parvatl, he
attained the Yogic liberation (v.I. attained excellent Yoga).

7. O Brahmanas, the three sons, viz. Sarujilya, Naidhruva
and Raibhya of the family of Kasyapa had human tempera¬
ment (or arc the sources or patriarchs of human beings). I
shall now mention the children of Pulastya.

8. O Brahmanas, the daughter of Trnabindu was
named Ailavila, The royal sage gave that daughter in
marriage to sage Pulastya.

9. The son of Ailavila was the sage Viiravas, He had
four wives who made the family of Pulastya flourish,

10. They were Pu?potkata, Vaka, Kaikasi and Deva-
varnini. Listen to the progeny of these who were richly en¬
dowed with comely features and beauty.

11-12. Dev a vara ini gave birth to the eldest of the sons
viz. Vaisravana; Kaikasi gave birth to the son Ravana, the
king of Rak$asas and Kumbhakarna, daughter Surpa^akha and
(son) Vibhlsana.

13. The children begot of ^Vaka were Mahodara, Pra-
hasta, Mahaparsva, Khara and the daughter Kumbhlnasl.

14. Trijiras, Dusana and Vidyujjihva of great strength
were also his sons. Thus there were these ten Raksasas of
cruel actions in the family of Pulastya. All of them were endowed
with the power of penance and physical strength. They were the
devotees of Rudra and were extremely terrible,

15. Pula ha’s sons were the deer, serpent, fauged beasts,
BkUtas (goblins), Pif&cas, bears, boars and elephants.

16. In the Vaivasvata Manvantara, Kratu was
childless. Kaiyapa who himself was a Prajapati, was the son of
Marlcl.

17. Sukra the preceptor of the Daityas and a sage of
great penance was born of Bhfgu. He was engaged in sclfstudy
of Vedas and the practice of Yoga. He was a devotee of Hara
and was excessively brilliant.

L 19.18-26

177

18. Atri*s son was Vahni and his uterine-brother was
Naidhruva. It is heard by us that sons were born of Ghrtaci
from KrSasva, the Brahmana sage.

19. He begot of her Svastyatreyas 1 of great prowess.
They were devoted to Vedas and Vedatigas and had destroyed
their sins through penance.

20. Narada gave the gentle lady Arundhatl to Vasistha.
As a result of the curse of Daksa, Narada led a celibate life.

21. When Haryasvas (the sons of Daksa) were lost due
to the Maya (delusive advice) of Narada, Daksa with eyes red
shot with anger cursed Narada,

22. “O Brahma na, since all my sons were destroyed by
you through deceit fulness, you will be devoid of issues,”

23. Vasistha begot of Arundhatl the son Sakti. From
Sakti was born the glorious Parasara, the omniscient and the
most excellent among the performers of penance.

24. After propitiating the Lord of the chief of Devas,
Isana, the slayer of the Tripuras, he obtained the unrivalled
son—the holy Lord Krsnadvaipayana.

25. Suka was born of Dvaipayana. It was Lord Sankara
himself who incarnated on the Earth with a part of his personality
and then attained his own great region. This Suka had five
sons who were great ascetics. They were Bhiiriiravas, Prabhu,
Sambhu, Krsna and Gaura, the fifth. 2

26. He had daughters also viz. KirtimatT, Yogamata and
Dhrtavrata. These persons of the family of Atri, the expounders
of Brahman, have been narrated by Brahma. Henceforth (listen
to) and understand the royal progeny (born) from Kasyapa*

L Svastyatreya is the seer of two sukt^f of the RV—V. 50, 51. It is
reasonable to assume that he was the son of Atri and Svastyatreyas are his
descendants*

2. Suka is a celibate recluse in the Bh. P. The Deui Bhdgavala
(Slcandha I) credits him with a wife, Pivari, daughter of Pitr* and four
sons—K^na, Gauraprabha, BhQri, Devasruta and a daughter, Kirii who
was given in marriage to Ami, the son of King Vibhr&ja. The information
in ECP. about the sons and daughters of Suka is different though both
agree that Suka raised a family.

178

Karma Pur&fta

CHAPTER TWENTY

The glorification of the Royal Dynasties 1 2 * * * * *

SUta said :

1. Aditi gave birth to her son Lord Aditya (the sun-god)
from Kaiyapa. This Aditya had four wives.®

2, They were Samjfta, Rajhi, Prabha, and Ghaya. Now
know (the names of) sons. Samjfla, the daughter of Tvasfr,
bore to the Sun-god the excellent Manu.

3-4, She gave birth to Yama and Yamuna also. Rajhi
gave birth to Re van ta, 8 Prabha bore to Aditya the “dawn” and
Ghaya gave birth to sons Savarni* Sani (Saturn)* Tapatl and
Visti in the same order. The first Manu had nine sons equal
to himself

5-6. They were: Iksvaku, Nabhaga,* Dhrsta, Saryati,
Narisyanta, Nabhaga, Arista, Karusa and Prsadhra of great
splendour. All these nine were glorious like Indra. Ila the
eldest and the most excellent made the race of the moon
flourish.

7-8a, After going to the abode of Budha (Mercury), she
had the union with the son of the moon. The gentle lady bore
to the son of the moon, the excellent (son) Pururavas who—as
this has been heard by us—was the propitiator of the Ptirs*

1. Recording the legendary history of ancient royal dynasties is a
characteristic of a Maha purIna, KP. describes here mainly the solar
dynasty—-especially the race of King Iksvaku. This topic (with due allowance
to variety in some names) has been treated in a number of Puranas like
the Bh. P. IX. 6, VP. 4. 1 and 2, and others. Vide F.E. Pargiter’s AIHT for
their comparison.

2. Aditya had three wives only, the fourth wife viz . Cfcaya mentioned

here was the shadow of his wife Samjfla* Being afraid of the refulgence of

Aditya, Saihjfia left behind her own shadow and assuming the fonn of a

marc she escaped to a jungle to perform penance. The Sun-god, being

in a passionate mood, mistook Chlya for SamjfLA and had from ChayA
SAvarni, Sani, Tapati and Visti, Gf. VP. 3,2.3-13.

Probably ‘Raivata’, as Re van t a is the son of SariijM in her mare-
form from the Sun-god who assumed the form of a horse on that occasion.
Cf* VP, 3,2.3-IS. Revanta, thus is a brother of Asvinl Kum&ras,

*N&hh&ga is repeated twice iti this verse. The first is presumably a
mb print for flobhaga*

1-20. 8b-19

179

8b-9. After attaining the extremely pure son* well-known
as Sudyumna, Ila obtained three sons viz.: Utkala, Gaya and
Vinata and regained womanhood.

10* All these were of un-paralleled glory. They sought
refuge in the lotus-born deity. From Iksvaku was born the
heroic king named Vikuksi.

IK He was his eldest son. He had fifteen sons. The
eldest of them was Kakutstha, Kakutstha’s son was Suyodhana.

12. The glorious Prthu was born of Suyodhana. Visvaka
was PrtWs son. From Visvaka was born the intelligent
Ardraka, YuvanaSva was his son.

13-14. The valorous king Yuvanaiva was desirous of
(begetting) a son. He went to Gokarna 1 and there he saw the
Brahmana sage Gautama, resplendent like fire, performing a
penance. He prostrated himself at his feet to bow and asked
him by what holy rite he could obtain a righteous son.

Gautama said :

15. "After propitiating the primordial person Narayana,
free from ailments, the Lord without beginning or destruction,
one shall obtain a righteous son.

16. By propitiating the ruler of the Universe, the pri¬
mordial Krsna whose son is Brahma himself and whose grandson
is Nilalohita (i,e. Siva), one begets a good son*

17. By propitiating Hr?ikesa, whose power and influence
even Lord Brahma does not comprehend factually, one shall have
a righteous son*”

18-19. On hearing the words of Gautama, King Yuvanaiva
propitiated Hrsikeia, the eternal Vasudeva. His son was a great
hero and was famous by the name of Savasti* It was by him

*The reading Puihsttfa h more acceptable, as Hi after recovering her
original manhood as Sudyumna procreated then three sons- If that v 1. is
adopted the verse means, 'After attaining defect]e« manhood, it is well-
known that IU obtained three sons. 1

1. As these kings ruled in the north and north-west of India, this
Goltarpa is most probably the holy place on the confluence of Sarasvati
mentioned in the Vardha P. 170 and not the holy place in Karwar district of
Karnataka.

180 K&rma Pur&na

that the great city of Savasti 1 (v.l. Sr a vast i) in the land of
Gaud& was built.

20. From him was bom BrhadaSva and from him was born
KuvalayaSva. He became known as Dhundhumara by killing
the great Asura Dhundhu.

21. O excellent Brahmanas, it is said that Dhundhu¬
mara had three sons. They were DnJhaSva, Dandasva and
Kapilasva.

22. Pramoda was the son of Dfdhasva, his son was
HaryaSva, Nikutnbha was the son of Haryasva and from
Nikumbha was born Sarhhalasva,

23. Krtaiva and Ranasva wore the sons of Samhitaiva;
Yuvanasva whose strength in battle was equal to that of Indra
was the son of Ranasva.

24. By performing the /;// (sacrifice) of Varuria and
through the grace of the sages, he obtained an excellent son
who had no equals and who was a devotee of Vi snot.

25-26. (that son was) Mandhatr of very great intellect,
who was the most excellent of all those who wield weapons.
From Mandhatr were bom Purukutsa and the valorous Amba-
rl$a and the meritorious-souled Mucukunda. All of them were
equal to god Indra on the battle-field. Ambar Isa’s successor was
another YuvanaSva.

27. Harita was the son of Yuvanasva and Harita was
his son. Purukutsa’s successor was Trasadasyu of great fame.

28. Sambhuti, bora of Narmada, is known as his
son. His son was Visnuvrddha and his son was Anara^ya.
BrhadaSva was the son of Anaranya and Haryasva was his son.

29. He was an extremely righteous king. By the grace of
Kardama, the Prajapati, he begot a virtuous son devoted to theSun.

30. That son, king Vasumanas, worshipped the sun-god
and obtained the blessed son Tridhanvan who was without an
equal and who had suppressed his enemies.

1. v*l. Sr&vaati is more probable as no place called Sivaati is found in
the Puripic list of ancient towns. Sravasti is Sahct-Mahct on the Rapti in the
U.P* The VP* 4.2-13 states Sr&vasta (and not Savaita or Giti) as the
founder of this city. Pasenadi (Prasenajit), a contemporary of Gautama
Buddha ruled at iravasti (Sivatthi in Pali records).

1.20*31-37

131

3L O excellent Brahma^as, after conquering his enemies,
he performed a horse-sacrifice. The king practised self-study
of the Vedas, was liberal-minded and desirous of crossing the
ocean of worldly existence (v*l. forbearing) and devoted to
piety*

32. The sages, the chief of whom were Vasistha and
Kasyapa* and devas headed by Indra came to the sacrificial
hall of the noble-souled king*

33, After duly concluding the Taj ha, the great king
endowed with humility bowed down to Vasistha and other
excellent Biahmanas and asked them!

a

Vasumanas said :

34* O leading Brahmanas, which is more conducive to
welfare in this world ? Is it sacrifice, penance or renunciation 1
Be pleased to tell me, O knowers of everything*

Vasts (ha said :

35. After studying the Vedas duly, after begetting and
assiduously bringing them up, one should perform the worship
of Yajric£vara (the Lord of sacrifices) by performing yajhas and
realising the Atman should repair to the forest*

Puiastya said :

36* Having at first performed sacrifices for excellent gods
according to proper procedure (& formalities) and having
propitiated the Supreme Lord, the Yogin, one should lake to
renunciation* 2

Pulaka said :

37. By means of penance, one shall propitiate that
thousand-rayed deity whom they call the sole ancient Person and
the Supreme Lord, and shall obtain liberation.

1. The replies to this query of \'as urn an as record the thought-
currents then pre valent in the society. The tendency towards a compromise
or satnmvqyam different cults (e*g* Vab^avism, Saivism) is clear,

2* Quoted in CC* Kala nit yam, p* 809.

Karma Purdna

182

Jamadagni said ;

38. The Lord who i* unborn, the maker of the Universe,
the eternal seed of the Universe* and the immanent soul of all
living beings, is worshipped by means of penance.

Vifvdmitra said :

39. That Rudra, who is the Fire-god, the soul of all, who
is infinite, who is self-born, and who has faces all round is wor¬
shipped by means of severe penance and not through other
sacrifices.

Bharadvdja said ;

40. That eternal Vasudeva, the lord who is worshipped
by means of Taj has and whose form is constituted of all deities,
is the Supreme Lord; he should be worshipped.

A tri said ;

41. That great Supreme Ruler from whom all this

Universe is bom and whose offspring is god Brahma (the

progenitor of the world) is worshipped only by taking recourse
to austere penance.

Gautama said:

42. That eternal Lord of gods, the lord from whom

Pradhana and Purusa originate, and whose energy is this

universe, should be worshipped through penance.

Kaiyapa said i

43. The lord of thousand eye , Sambhu, the cosmic
witness, Prajapati the creator of Prajas, the great Yogin, be¬
comes delighted when worshipped by means of penance.

Kratu said :

44. To a person who has concluded Vedic study and per¬
formed Taj has t and has begotten sons, no other holy duty,
excepting the performance of penance, is advised in the
scriptures/*

45. On hearing these statements that saintly king be¬
came highly delighted in his mind. He bowed to and worshipped
them. After bidding farewell to them, he spoke to Tridhanvan*

1*20*46*57

183

46. “By means of penance I shall propitiate the Lord
designated with the single syllable OM» the great Punisa, the
vital spirit stationed in the middle of Aditya.

47. But you should be devoted to Dharma forever.
Eternally vigilant, protect the entire earthly realm consisting of
the four castes of people.”

48. After saying so, the sinless king entrusted the king¬
dom to the care of his son. In order to perform the excellent
penance, he went to the forest.

49. Resorting to the forest of Devadaru (Finns Dcvadaru)
trees on the beautiful peaks of the Himalaya, he worshipped
gods with bulbous and other roots and fruits grown in the forest
and subsisted on them*

50. Shaking ofl his sins by means of penance, he mentally
repeated the Mantra of goddess Savitrl, the mother of the
Vedas, for a hundred years and more.

51 * While he was performing penance like this, the self-
born lord, the great Isvara, Hiranyagarbha, the Atman of the
Universe came to that spot himself.

52. On seeing Lord Brahma with faces all round, coming
there, the king bowed clown his head at his feet and glorified
his name.

53. “Obeisance to you O Brahman, the supreme God,
the Supreme Soul, the gold-complcxioned creator with a
thousand eyes.

54. Salutations to the creator and the dispenser of destiny*
Hail to you the embodiment of all gods. Obeisance to you, the
embodiment of spiritual knowledge, comprehensible through the
knowledge and practice of Sftihkhya and Yoga.

55. Obeisance to you, the Trinity, the Creator, the
Omniscient One. Hail to the ancient Puru§a, the preceptor of
the Yogins.”

56. Then, lord Brahma, the creator of the Universe, be¬
came delighted and said,—“Welfare unto you. Choose the boon.
I am the granter of boons.”

Ths King said :

57. “O lord of the lords of Devas, I wish to perform
the Jafia of Gayatri, the mother of the Vedas, once again* May

184 Kurma Put Ana

I have the longevity for the period of a hundred years and
more.”

58. Glancing at the king, the Atman of the Universe (i.c.
Brahma) said—*‘So be it”. Stroking him gently with his hands,
the delighted Lord vanished there itself.

59. The glorious ting on securing the boon was much
delighted, and he repeated the Japa> He was tranquil. He used
to take his holy ablution thrice a day and he subsisted on fruits,
roots and bulbous roots.

60. When hundred years were completed, the lord of
fierce-rays (the Sun-god), the great Yogin, appeared in front of
him from the middle of the Solar sphere.

61. On seeing the eternal Lord stationed in the solar
sphere, the self-born lord Brahma, the embodiment of the Vedas,
he was surprised.

62*64. He eulogised him through the Vedic Mantras and
particularly through the Sdvilri Mantra , In a moment, he saw
the same Purusa, the Supreme God Siva with four faces, eight
hands and three eyes. Matted hair constituted his coronet. He
was marked with the moon’s digits; he was Hara with half
male and half female body. He was illuminating the entire
universe by means of his rays. His neck was blue in colour. He
was wearing red garments, garlands and unguents. He himself
was red in colour. 1

65. With his mind overwhelmed with great emotion and
with extremely deep devotion, he bowed down his head and
eulogised him with the Sdvitri Mantra .

66. 11 Obeisance to you the blue-throated Lord, the
brilliant Paramesthin. Salutations to Rudra of the form of the
three Vedas ( Trayi). Obeisance to the embodiment of Kala, the
cause of all.”

67. Then the great lord delighted in his mind, said to the

king.

“O sinless one, listen. These are my secret names:

1. These verve* the identity of the sun-god, Siva, Brahma

as they are the Forms of one Reality the Par a-brahman.

1.20,68-76

185

68. They are sung about in all the Vedas, They subdue
and suppress the worldly existence. O king, with purity make
obeisance to me through these.

69. Recite the Satarudriya Mantra which is the quintes¬
sence of the Yajur Mantras. O king, perform Japa with your
mind not dwelling on any one else but attached to me.

70. Maintaining celibacy, observing fast, with concentra¬
tion of mind and attachment to Bhcsma (holy ashes), one
should perform the Japa of Rudra till the time of death. He
then attains the great region. 1 *

71. After saying this, Lord Rudra, with a desire of
blessing 1m devotee, granted a further lease of life to the king
for a hundred years.

72. After granting him the great perfect knowledge and
detachment, Rudra, Paiarnesvara, vanished instantaneously.
That was very wonderful.

73. The king also performed the Japa of Rudra with a
concentrated mind. He smeared ashes over his body, performed
holy ablution three times (per day), He was tranquil and
had full concentration of mind.

74-75. When the king continued the Japn lor a period
of full hundred years, the Yogic activity began to function
(resulting in deeper meditation). In due course of tituc, lie
attained the great region, the abode of Paramcsihiry, the essence
of tile Vedas, He then attained the splendid sphere of the sun,
whence he went over to Mahcsvara.

76. Whoever reads or even listens io the excellent life-
story of this king, is absolved of all sins and is worshipped in
the region of Brahma.

186

KUrma Purdna

CHAPTER TWENTYONE

Description of the race of Ikfv&ku*

Suia said :

1, The son of the king viz.—Tridhanvan protected the
country righteously. His son was a scholar well known as Tray-
yaruna*

2. A very powerful son named Satyavrata was born to
him. His wife Satyadhana gave birth to Hariscandra,

3* Hariscandra had a valorous son known as Rohita.
Rohita’s son was Vrka from whom was born Bahu.

4. Harita was Rohita’s son, Dhundliu was his son.
Vijaya and Sudeva were the two sons of Dhundhu,

*5. Vijaya *s son was a powerful king named Karuka.
Sagara, his son, was an extremely virtuous king. Sagara had two
wives named Prabha and BhanumatL

6-7. Vahni (the fire-god) propitiated by both of them
granted them (one) excellent boon (to each). Bhanumatl
accepted (the gift of) one son and that was Asamaftjasa, The
auspicious Prabha accepted sixty thousand sons. Asamafljasa’s
son was the king named Aihsuman.

8-9a. His son was Dillpa. From Dilipa was born Bhagiratha
by whom Gariga was brought down after performing pen¬
ance (and Gaiiga, thereafter came to be called BhagirathI). It
was due to the favour of the intelligent Mahadeva, the lord of
Devas.

9b-10. Lord Siva was so pleased in his mind due
to the penance of king Bhagiratha that the moon-bedecked

]. Thin chapter records mainly the story of Rama, the hero of the
Ramayana. The introductory verses (1-15) mention some important kings
preceding R5ma like Bhagiratha and their exploits. Cf. llh.P. IX.C. 1-9-31, VR
2,110.1-36* The remaining verses deal with the exploits of Rama. It is
interesting to compare this portion with the Rima episode as gi\cn in the
M. Bli. and in the NP, 1.79-1-26, 2.75.1-79, VP. 4.4,87*104, Bh, P. IX.
10.3-11 (to mention a few). Not only the facts of his life (but some of the
vrrsts also have textual similarity.

* The Vchk. Press edition has wrongly jui inhered 4 and 5 ai 4. The
mistake in numbering is corrected.

1*21,1 l*2la

187

god bore Ganga on his head near the moon (crest) [or
in accompaniment of Uma i.e. goddess Parvati], It is reported
that Bliagiratha had a sort called king Sruta.

11-12. His successor was Nabhaga. Thereafter was bom
Sindhudvlpa. Ayutayu was his son and his son was IjUuparna of
great strength, Rtuparna’s son was the virtuous king named
Sudasa. His son Saudasa became well-known by the name
Kalmasapada.

13, Vasistha of great splendour begot of the wife of
Kalmasapada the son, Asmaka who became a noble scion of
the Iksvaku dynasty,

14-15. Afmaka begot of Utkala a son named king
Nakula. Afraid of ParaSurama, the king went to a forest in
great distress being protected on all sides like an armour by
women," From him was bom Sataratha. From him was born
the glorious son Bilibili, Vrddhasarma was his son. From him
was born Visvasaha. From him was born the well-known son
Khatvariga. Dlrghabahu was his son. Raghu was born of him.

16. From Raghu was born Aja and king Dasaratha was
bom of him. The heroic Rama, the world famous knower of
Dharma, was the son of Dasaratha.

17. Bharata, Laksmana* and Satrughna of great strength
also were his sons. All of them were equal to Indra on the
battle-field. They were endowed with Visnu’s Sakti.

18. Visnu, the enjoyer of the whole universe, was bom
with a part of his personality for the destruction of Havana.
The blessed wife of Rama was the beautiful daughter of Janaka.

19-20a. Sita was? well known in the three worlds; she was
endowed with Iibcral-mindcdness, good conduct* and other
attributes. Goddess Parvati {the daughter of the lord of
mountains)was propitiated by Janaka through penance and
she gave Janaka the daughter Sita who had the support of
Rama as her husband.

20b-21a. Being pleased with him (Janaka) * Lord Siva
(the Ruler of the world), the trident-bearing Lord of Bluish-red
complexion, gave to Janaka a wonderful bow to destroy his
enemies.

vid* Bh.P. IX. 9.40 for a similar explanation of

188

Kdrma Pur&na

2 lb-22 a* O leading Brahmaiias, the intelligent king
Janaka, the destroyer of enemies, desirous of giving away his
daughter proclaimed thus in this world: “He who is able to
wield this bow—whoever he may be in the three worlds whether
a Deva or a Danava—deserves to get Sita,”

22b-2 r )a. The powerful Lord Rama came to know this.
He went to Janaka f s abode. Playfully he lifted the bow and
broke it, Rarua, the highly virtuous soul, married that girl like
god Sankara marrying Parvati and the sixheaded god K&rttikeya
marrying Sena. 1

25b-26a. After the lapse of many days, king Dasaratha
began to make arrangements for crowning the heroic eldest son
Rama as the king.

26b-27, His beautiful wife Kaikcy!, the lady of sweet
smiles, prevented him. Agitated in her mind she said to her
husband, — 4t It behoves you to make my heroic son Bharata the
king,

28a. You had already given me two boons long back.”

28b-3Ia. On hearing her words, the king who was dejec¬
ted in his mind uttered these words—“So be it.” Accordingly
the im-wavering Rama, the knower of Dharma, bowed down at
the feet of his father, and went to the forest alongwith his wife
and Laksmfina. The self-possessed powerful one made the vow
of staying for fourteen years in the forest and the mighty Lord
stayed in the forest for fourteen years alongwith Laksmana.

31b-33a. While he was staying in the forest, the Raksasa
named Ravapa, abducted Sita in the guise of an ascetic and
went away to his city. Not being able to see Slta, Laksmnna
and Rama became extremely distressed.

33b-34a. Both the suppressors of enemies became over¬
whelmed with anguish and sorrow. Then in course of time, there
came about an alliance between Rama of indefatigable energy
and action and the monkeys through the monkey (chief)
Sugriva.

34b-33a. Sugriva \ follower, a valorous monkey called
Hanuman, the son of the wind-god, who was endowed with great
splendour, ever became very dear to Rama,

1. Tliis contradicts the belief prevailing in MalinraMra and adjacent
parts about the celibacy i>f Skanda.

I.2I.35b-49a

189

35b-36. With firm resolve he promised to Rama, “I will
bring SUa.” After saying this, he wandered over the earth girt
by the ocean, intent as he was on finding out Slta.

37-38a, He went to Lanka, the city of Ravana situated
in the ocean. There in a secluded spot, at the foot of a tree, he
saw the pure lady Slta of sweet smiles, surrounded by the
Raksasls (demonesses).

38b-39a. Her eyes were full of tears; she was charming
and uncensurable (praiseworthy). She was brooding in her
heart on Rama of dark blue complexion like a (blue) lotus and
the self-possessed Laksmana,

39b-41a. The Lordly monkey revealed himself to Slta
in Secret* To remove her suspicion, he gave her the ring of
Rama, On seeing the excellent ring of her husband, Slta thought
that Rama had as if come to her personally. Out of love her
eyes began to throb,

41b, He consoled Slta saying—“I shall take you to Rama”

42a* After telling her thus, he returned to the mighty-
armed Rama,

42b-43a, The self-possessed H ami man reported to Rama
the fact of his seeing Slta, He then stood by, after being honour¬
ed by Rama and Laksmana.

43b-44a, Then the mighty Rama decided to fight with the
Rakaasa, with the support of Hanuman and Laksmana*

44b-46a* The highly virtuous religious-minded Rama
caused a bridge to be built with the help of hundreds of
monkeys, over the ocean, constructing a bridge to Lanka.
The lord, the suppressor of enemies, then killed Ravana
alongwith his brothers,sons and wives(?)« With the son of Vayu
as his assistant, he brought back Slta.

46b-48a, In the middle of the Bridge, Rama, the des¬
cendant of Raghu, installed the Lihga of Mahadeva, I Sana
the elephant-hide-robed-god and worshipped him. Lord Maha¬
deva, Sankara, directly appeared before him alongwith Parvatl
and bestowed on him an excellent boon.

48b-49a. <f O twice-born ones, if people were to see this
Lmga installed by you, their sins will be destroyed even if
they are the committers of great sins.

KUrma Pur&na

190

49b-50a. There is no doubt in this that other sins of
those who take their holy ablution in this great ocean, will be
destroyed by the mere vision of this LiAga .

50b-51. I will be staying invisibly here as long as the
mountains stand, as long as this Earth stays and as long as this
bridge holds good. Holy dip, charitable gift, penance and Srdddka 3
everything that is performed here shall be of everlasting
benefit.

52-53. By the mere recollection of the Lirlga, the daily
sin is dispelled/ 1 After saying this, Lord Sambhu embraced
Rama. Alongwith Nandin and all his attendants he vanished
then and there. 1 Rama ruled over the kingdom with due devo*
tion to piety.

54. After being crowned by Bharata, the powerful and
highly splendoured Rama duly honoured the Brahmanas
and worshipped livara.

55. He worshipped god Sankara the destroyer of
Dak?a’s Tajna , by performing a horse-sacrifice* Rama begot a
son who was well-known by the name Ku£a>

56. Lava also, the highly fortunate and intelligent one
knowing all principles and topics, was his son. Atithi was bom
of Kula and Nisadha was his son.

57. Nala was the son of Nisadha. Nabhas was bom of
him. Pundarikaksa was born of Nabhas and Ksemadhanvan was
his son.

58. His son was the heroic Devanika of great valour,
Ahinagu was his son and had Mahasvan as his son.

59* From him was bora Candravaloka. Taradhiia was
his son. Candragiri was born of TaradhiSa. Then was bom
Bhammtta.

60* Srutayu was born of him. These are the descendants
bom in the race of Ik$vaku* O excellent Brahmanas the im¬
portant ones have been narrated in brief.

61. He who listens to this excellent race of Iksvaku
everyday shall be freed from all sins. He is honoured in the
heavenly region.

1* W. 4ftb-53& quoted In Dalapatir&ja't Nisifhka-pra$&da Ttrtha-s&ra
(V&raaati 1936) p. 6.

1.22.1*9

191

CHAPTER TWENTYTWO

Description of the Lunar Race 1 2

SUta said ;

1, King Pururavas, the son of Ha, ruled over the king*
dom. He had six sons whose brilliance was equal to that of Indra.

2, These were the divine sons of UrvaS: Ayu, Mayu,
Amayu* Visvayu the valorous, Satayu and Srutayu.

3, We have heard the report that five heroic sons of
great prowess were born to Ayus from Prabha, the daughter of
Svarbhanu*

4-5* Nahusa was the eldest among them. He was aknower
of Dkartna and famous in all the worlds. Nairn sa’s successors
were five and in splendour they were comparable to Indra,
Those highly powerful sons were born to Viraja, the daughter
of Pitrs (Manes). They were Yati, Yayati, Samyati, Ayati and
the fifth one Asvaka.

6. Among those five, Yayati was the strongest and most
valiant. He married DevayanI, the daughter of Usanas (Sukra).

7* He married Sarmistha also, the Asura lady, the daughter
of Vrsaparvan. Devayani gave birth to Yadu and Turvasu.

8-9. Sarmistha gave birth to Druhyu, Anu and Puru,
Superseding the eldest son Yadu though blameless, he
crowned his youngest son Puru as he carried out the behests of
his father.® He directed his son Turvasu to rule over the South-
Eastern part of his kingdom.

1. Descriptions of the legends of kings belonging to the Lunar race con-
»ti Lute an integral part in the description of dynasties in the Puranas, The com¬
mon elements in these legends show that there must be a core of historicity
as their substratum* A comparison of Chs* 22 and 23 in KP. with the Bh. P.
IX. 14.1-22, VP. 4.6.1-20 or Chs. 28-36 in the V&yu P. II (to mention a few)
will bear out the close similarity in their legends. 1 however doubt
Pargitcr’s view about the so-called migration of this race from JUvarta as
Purariic evidence is not dear or conclusive on this point.

2. This was i n recognition of the goodness of Puru in transferring his

youth when his father Yayfiti became prematurely decrepit due to the
curse of Sultra* It was after enjoying life for one thousand years from the
borrowed youth of his son PQru, that Vay&ti is credited to have uttered
the famous verse : --

192

Karma Pur&qa

10* The king entrusted the South-western territory to the
care of the eldest son Yadu. He appointed Druhyu and Anu to
rule over the western and northern territories respectively.

11 * The whole of this Earth was righteously ruled by
them. The king of great fame, thereafter, went to the forest
accompanied by his wife*

12. Yadu too had five sons comparable to the sons of
Devas. They were Sahasrajit, the most excellent Krostu, Nila,
Jina and Raghu.

13. The son of Sahasrajit was the king Satajit. Satajit
too had three highly virtuous sons.

14. They wereHaihaya, Haya, and the King Venuhaya.
Haihaya had a son who became well-known as Dharma.

15. O Brahmanas, his son was Dharmanetra the valor-
ous. Dharmanetra's son was KIrti and SafLjita was his son.

16. Mahisma was the son of Sanjita whose descendant
son was Bhadrasrcnya. Bhadrasrenya’s successor was the
king called Durdama.

17. Durdama's son was the intelligent and valiant king
named Andhaka. Andhaka’s four successors were highly res¬
pected by the public.

18-19. They were Krtavirya, Krtagni,Krtavarma and the
fourth (son) Krtaujas. Aijuna, the son of KrtavTrya, had a
thousand arms. He was very brilliant and the most excellent
among the knowers of Dkanurueda (Science of Archery). He met
death at the hands of Rama, the son of Jamadagni and the
incarnation of Janardana (Visjiu).

20. He had hundreds of sons. But five of them were
great heroes. They were well-versed in the use of miraculous
missiles, heroic, strong, virtuous and learned.

21. They were Sura, Surasena, Krsna and Dhfsna, as
well as Jayadhvaja, the powerful king who was devoted to
Narayana.

n& jdtu ktimah k&man&nt upabfwgtna idmyati j
haoijd kffxiavartfTwa bhtpa tv&bhivardh&te jj
Yayati, however, did give the due tbre of his kingdom to other som
though the ancestral throne was a special gift to Puru.

1*22.22-33

193

22. The first four sons viz. Sura and others were well-
known for their prowess. They were noble souls, devoted to
Rudra, used to worship god Sankara.

23. Jayadhvaja was intelligent and devoted to religion.
He sought shelter under Narayana, Visnu, Hari.

24. The other sons told him—"O sinless one, this is not
your Dharma as it is well-known that our father was engaged
in the propitiation of I i vara (Siva ).* 1

25. The highly brilliant son (Jayadhvaja) replied to
them: "This is my highest holy duty as all the kings in the
world have been born through the parts of Visnu.

26. The protector of a kingdom is certainly the Lord
Purusottama. The unconquered Visjju, Hari, the protector of
the worlds, should be worshipped.

27. It has been proclaimed that the self-born deity has
three forms—constituted of Sattva^ Rajas and Tamos respectively
and they are the causes of creation, sustenance and destruction
of the universe.

28. Lord Visnu* the Sattvic soul forever sustains (the
universe). The R&jasaic form Brahma creates and the Tamasa
form Rudra annihilates it.

29. Hence, Lord Visnu, Kesava the suppressor of Ke&n,
is the deity worthy of being propitiated by kings who protect
their respective kingdoms."

30. On hearing his words, the other steady-minded bro¬
thers said,—“Rudra, the annihilator should be worshipped by
those who seek liberation.

31. This Rudra is verily the Supreme Deity. At the end
of the Kalpa period, Lord Siva, resorting to the Tamo-guna,
will annihilate the whole of this world*

32* The trident-bearing lord dissolves the world by means
of Vidyd at the outset* and then by means of his Supremely
terrible and the most refulgent form."

33. Then pondering over it, king Jayadhvaja spoke to
them—"The creature is liberated through Saliva Gvna and Lord
Hari is constituted of Saliva Guna”

*(* better v+L Sanwn if accepted meant ; By meant of most refulgent
form . *. The Lord annihilate the entire Universe with bit Fi^M-^wvr.

194

KUrma Pur&tta

34* The brothers replied to him—“If Rudra is served by
the . S&ttvika people he liberates them* One who is endowed
"with Saliva Guna shall always worship Siva* 91

35* Then prince Jayadhvaja laughingly remarked:—“It
is proper that one’s own Dharma should be followed for salva¬
tion. No other method is prescribed by sages.

36. So the propitiation of Visnu of unmeasured prowess
is the greatest Dharma of kings who always uphold the
power derived from him/ 1

37. Another son of the king, Krsna the most excellent
among the intelligent ones, spoke to him—“What our father
Arjuna has done is the holy dharma”

38. When the dispute thus continued Surascna spoke
these words—“In this matter the sages are our authority.
What they say in this matter must be correct.”

39* Then all those prominent among kings being ex¬
tremely agitated in mind, went to the hermitage of Seven sages
who were the expounders of the Brahman {or the Vedas) and

asked them*

40* Those sages headed by Vasisfha and others conveyed
to them the truth in matter:—“Whatever deity appeals to a
man is his deity, 1

41* But if the deity is worshipped for a specific purpose
it bestows what is liked by men. By special worship it bestows
everything, O kings, this principle or rule cannot be other¬
wise*

42. The deities of kings are:— Visnu as well as Iia
(Siva) and Purandara (Indra). The deities of Brahmanas
are:—Agni (thefire-god), Adilya (the sun-god), Brahma and the
Pinaka-wielding deity (Siva),

43. The deity of Devas is Vi?nu, of Danavas is
the Trident-bearing lord; Soma (moon) is said to be the deity of
Gandharvas arid Yaksas*

1, Quoted in Mtydc&rtyadd/iati, p. 47. This discussion shows the
tolerant attitude and an attempt to amalgamate the Vedic and Pur&Qic
deities, The evolution of Hinduism from Vcdism becomes clear through
such passages which show a transition towards all-comprehensive FurSnic
xc igion*

1,22.44-55

195

44. The deity of Vidyadharas is the goddess of speech;
of Siddhasis Lord Hari; of Raksasas is Sankara, Rudra and
of Kinnaras is Parvati*

45. The deity of sages is, Lord Brahma as well as
Mahadeva, the wielder of the trident. Goddess Uma is worthy
of being respected by women, so also are Visnu, Isa and Bhas*

m

kara (the sun-god) *

46* All these are the deities of householders. The
Brahman shall be the deity of Brahmac&rins (religious students
under the vow of celibacy). The deity of Vaikkgnasas (recluses)
shall be Arka (the sun-god) and the deity of ascetics
(i Sannydsins) shall be MaheSvara.

47. The god of goblins is Lord Rudra, that of
Kusrpandas is V may aka, and the deity of every one is Lord
Brahma, the progenitor and the lord of devas.

48* Lord Brahma himself has proclaimed thus. Hence
Jayadhvaja certainly deserves the propitiation of Vi^rru.

49. But Hari should be worshipped by men after
realising his identity with Rudra. Otherwise Hari may not
annihilate the enemy of the king*”

50. Thereafter, they bowed to them and returned to
their extremely splendid city. After conquering the enemies
in the battle, they protected the Earth,

51. O Brahman as, then, on one occasion, a certain
JDanava named Videba who terrified all beings, came to their
city.

52. He was terrible due to his fangs; his body was
blazing (i.e* he had a resplendent personality) like fire at
the world*de$truction, at the close of Tugas. He was wielding
a spear sparkling like the sun* His roaring sound reverberated
in the ten quarters.

53. Men who lived there lost their lives on hearing that
shout; others became frightened and fled.

54*55. The sons of Karttavlrya, the five powerful
kings, Surasena and others, equipped themselves well and
fought Danava with £aktis $ peaks of mountains, swords and
iron clubs. O leading Btahmanas, with hb trident he single*
handedly fought aH- of them laughingly.

196

Kfirtna Pur&na

56. With great determination they rushed at Videha.
Sura discharged the miraculous weapon of Rudra; Surasena
hurled the missile of Vanina.

57. Kr?na discharged the missile of Frajapati {Brahmas-
tra) and Dhr$na discharged that of Vayu. Jayadhvaja dis¬
charged the miraculous weapons of Kubera, Indra and Agni,

58-60, That Danava split the miraculous weapons by
means of his trident. Then Kr$na of great virility wielded his
terrible iron club. He hurled it at him; as soon as it touched
him* he roared loudly* The iron club hit the chest ofVideha
which was like a rock. It could not make Danava, who
was like the god of Death, move at all. On seeing his extra¬
ordinary .manliness, they were terrified and they fled from there,

61-62, The intelligent Jayadhvaja remembered Visnu,
the lord of the universe, the victorious, the first cause of the
worlds, the incomprehensible, the protector devoid of ailments,
the ancient Purina, the consort of Sri and the yellow-robed deity.
Then the discus having the lustre of ten thousand suns appeared
in front of them.

63-64a. At the behest of Vasudeva (Visnu) and thanks
to his readiness to bless the devotees, (the discus appeared).
After remembering Lord Narayana, the source of origin of the
worlds, the king caught hold of it and hurled it against Videha
like Hari hurling it against Danavas.

64b-65a. The discus SudarSana reached the neck of that
terrible demon and felled to the ground his head, huge like the
peak of a mountain.

65b-67a, It was after propitiating Sankara by means of
penance that Visiiu obtained that discus formerly* Hence it
had the power to destroy the Asuras, When that enemy of
Devas had been killed, the lungs and brothers* Sura and others
returned to their beautiful city* They honoured then brother*

67b-68a. After hearing about the exploit of Jayadhvaja,
the great sage ViSvamitra, the holy lord, came there to see the
son of Karttavirya.

68b-69a. On seeing him come, the agitated king made
him sit on a beautiful seat and worshipped him with great
emotion.

I.22.69b-81

197

69b*71. He said—“O holy lord, it is due to your grace
that the terrible Asura Videha, the lord of Danavas, has been
killed by me. My doubts were cleared by your words and I
sought refuge in Vis$u of truthful exploits. Hence, I have been
blessed. I shall worship Visnu whose eyes resemble the petals
of the lotus.

72-73a. How and in accordance with what procedure
should Hari, the Lord, be worshipped ? Who is this Nar&yarui,
the lord ? O sage of holy rites, what is his power? Please explain
all these to me who am much eager.’*

73b. On hearing the words of Jayadhvaja, the tranquil
sage Vilvamitra observed his great devotion to Hari and said
to him:

ViSvdmitra said ;

74-76. “That is Visnu from whom the living beings are
created and in whom the whole world gets merged. He is the
Atman of all living beings. By resorting to him one is liberated.
They call him the greatest deity beyond the imperishable and
the deity resting in the cavity of the heart. It is the highest
Bliss; the great firmament. He is remembered as Narayana. He
is ever risen, unrestricted by conditions, perpetual bliss and
absolutely pure.

77. He is Visnu having the four manifestations ( VyUhas)
but he himself is said to be devoid of VyUha. He is the great
Atman , the Supreme abode, the highest firmament. He is the
ultimate highest region.

78, Expounders of Brahman call him the Brahman of
three syllables OM, He is Vasudeva, the soul of the universe,
the Yogic Atman and the Supreme person.

79-81. God Brahm& and even the great Lord Rudra, are
bom from a portion of his personality. This Purusottama should
be propitiated by a man in accordance with the holy duties
of his own Vanpa and ASrcma (caste and stage of life)* He should
be propitiated without cherishing any desire in return and as
a sacred vow and not in any other way.” After saying this
Viivamitra of great penance was duly worshipped by

198

Kama Purdna

Sura and others. The Brahmana then returned to his own
hermitage. Then Sura and others worshipped MaheSvara**

82. Devoid of passion* they worshipped the unchanging
Rudra accessible through Fajita, through the performance or
Yajfia. The holy sage, venerable Vasi^tha* the knower of Dharma,
presided over their Fajita.

83*85. Gautama, Agasti and Atri were also present.
All of them realised the exploit of Rudra (v.l. devotees of
Rudra). Viivamitra, the holy sage, made Jayadhvaja, the
suppressor of enemies, perform the Yajfia of the primordial god
Janardana (Visnu), the first cause of all living beings. Inhis^
Yajfia t god Hari himself, the great Yogin, manifested himself.
It was something miraculous.

86. After realising Visrpi as the greatest form of Rudra,
Jayadhvaja performed the worship of Vi?nu assiduously.

87. He who always listens to this story of exploits of
Jayadhvaja shall be freed from all sins. He goes to the region of
Vi$nu.

CHAPTER TWENTYTHREE

The Narrative of the race of Jayadhvaja

S&ta said :

1. Jayadhvaja’s son was Talajangha, He had a hundred
sons. They were also called Talajanghas,

I, It is strange that after VUvSmitra’s exhortation about the' greatness
ofViftpi (and hi* four Vyuhas according to P&ftcarltra system) W 8lb-86
be grafted to eulogize the greatness of Siva. Passage* like these led scholars
like S.K. Dc to suspect the Pasupatisation of KP. which was originally a
Vaif^ava Purfi^a. I however feel that the Pura^i writer wanted to em¬
phasize that a* manifestations of or designations for the Supreme Brahman,
Siva and Vi$QU are the same. It is the tendency towards satnatwaya bet¬
ween Vaifgavism, Saivtsm and other isms of the Pur&pic period that such
passages occur side by side in this Purfiga,

1.23.2-12

199

2. Among them* the eldest was king Yitihotra of
great prowess. Other descendants of Yadu beginning with Vr? a
were of meritorious rites.

3. Vr?a was the founder of their family. His son was
Madhu. Madhu had a hundred sons, but Vrsana only had
continued his race. 1 2

4. Vltihotra’s son was well-known as Atlanta, Durjaya
who was an expert in all sacred lores, was his son,

5. His wife was very beautiful and endowed with all
good virtues. She was chaste, devoted to her husband, and she
assiduously performed her religious duty, alongwith her
husband.

6. Once, that great king saw the celestial damsel Urvafi
seated on the banks of Yamuna singing in sweet tone.*

7. With his mind struck by the cupid, he approached her
and said :—“O celestial lady, it behoves you to indulge in
sexual intercourse with me for a long time. 11

8. On seeing the king endowed with comely features
and beauty like another god of love, the celestial lady indulged
in amorous sports with him for a long time.

9. Becoming enlightened after a long time, the king
said to the charming UrvaS—“I shall go to my beautiful city.”
She then laughingly said these words:

10. “O charming king, I am not fully satisfied with this
much of enjoyment with you. You must stay one more
year.”

11. The intelligent king told her, “I shall go to the city
and shall come back immediately. It behoves you to permit
me.”

12. That beautiful lady spoke to him,—-“My dear king
I agree. But you must not indulge in sexual intercourse with
any other celestial lady,”

1, Cf. VP, 4.11,26-30,

2, This romantic dalliance between king Durjaya and heavenly
damsel Urvafi seems to be the special contribution of the KF. t as PE. is
silent about it despite the seven Durjaya* mentioned on P, 253, The source
of this legend is obviously the Vedic dialogue between Purilravai and
Ur vail.

Karma PurSna

200

13. ‘Amen* said he, and immediately went to his ex*
cellent city. After returning there, he saw his chaste wife and
became extremely frightened.

14. On seeing him alarmed, his chaste wife of good
qualities, the lady with plump breasts, spoke to him with pleas¬
ing words.

15. "O Lord, why are yuu under the spell of fear.
Such fear is not conducive to the enhancement of your reputa*
don as a king.”

16. On hearing her words, the king was overwhelmed
with shame in his mind. He did not speak anything. But she
knew eveiything through her vision of knowledge.

17. “O king, you need not be afraid. Atonement must
be made by you for your sin. O great king, if you are afraid,
your kingdom will go to ruins.”

18-19. Thereafter, that brilliant king went out of his
city to the holy hermitage of Kanva. He saw the great sage.
He heard from sage Kanva the excellent procedure for expiation
of sin. The highly powerful king went to the ridge of the
Himalaya as directed.

20. On the way, the leading king saw in the sky, a very
excellent Gandharva bedecked in a divine garland, shining
gloriously.

21-22. On seeing the garland, the king, the slayer of his
enemies, remembered Urvasi, the excellent celestial lady. He
thought in his mind—‘'This garland befits her only.” Deter¬
mined to secure the garland, the passionate king fought a fierce
battle with that Gandharva.

23. O Brahmanas, the invincible king defeated him in
the battle and seized the garland. Eager to see that celestial
damsel, he went to Yamuna.

24. Unable to see her there and afflicted by the arrows
of the god of love, Kama, he wandered all over the Earth con¬
sisting of seven continents.

25. It is heard that in his eagerness to see Urvaii, he
crossed the ridges of the Himalayas and scaled Hemakufa, the
most excellent mountain.

1*23.26-37

201

26. In all these different places, excellent celestial ladies
saw him, the king of brave exploits, bedecked in the wonder¬
ful garland. They were smitten with violent love for him.

27. Remembering the warning (lit. words) of UrvaSi and
with his mind exclusively attached to her, he did not care to
glance at any of them at all, and he climbed the peaks of the
mountain.

28. Not seeing the celestial damsel there also, he became
all the more afflicted by passion. Endowed with divine exploits,
he went to the great Meru, the region of Devas,

29. Facilitated by the strength of his arms, he crossed
over the peak and reached the lake Manasa well known
in the three worlds.

30. He saw the lady of spotless limbs on its banks. The
blessed lady was playfully moving about there and he gave her
the garland.

31. On seeing her bedecked in the garland, he was much
fascinated. Realising that he was the most blessed, he had sexual
dalliance with her for a long time.

32. At the end of the sexual intercourse, Urvasi enquir¬
ed of the leading king,—“O heroic king, what was done by you
after going to the city ? u

33* He told her everything that had been advised to by
his wife, his meeting with Kartva and the seizing of the garland.

34. On hearing what had been mentioned by him, the
celestial lady, his well-wisher, spoke to him— i( Go. Otherwise
Kanva will curse you and your beloved wife will curse me”

35* Though entreated by her thus repeatedly, the great
king was so much fascinated by her charms and was so comp¬
letely attached to her in his mind, that he refused to comply
with her request.

36. Then UrvaS who could assume any form as she
pleased, always exhibited to the king her hideous form, which
was very ugly* full of hair and with tawny coloured eyes.

37. He became disgusted with her mentally. Remember¬
ing the speech of Kanva, he said to himself—**Fie upon me/*
He decided tg perform penance and began to do so.

202

K&rma PurdjUL

38. For twelve years* he restricted his diet to fruits*
roots and bulbous roots. Then the king spent another twelve
years subsisting on the air only.

39. He went to Karwa’s hermitage and out of fear, told
him everything, his cohabitation with the celestial lady and his -
performance of excellent penance, once again.

40. On seeing that tiger-like (great) king, the holy sage
became delighted. Desirous of eradicating even the seeds of
his sins, he advised thus :

Kanua said :

41. “Go to Varanasi, the divine city inhabited bylsvara.
Lord Mahe£vara resides there in order to liberate the whole
world,

42. By taking holy ablution in Gariga, by propiti¬
ating the deities and Pitrs duly and by seeing the Liiiga of
ViiveSvara, you will be liberated from sins instantaneously.* 9

43. He bowed down to Kai^va with his head, and received
his permission. The invincible king had the vision of Hara
at Varanasi and became absolved of all sins.

44. He went back to his splendid city and performed a
sacrifice on the Earth. On being requested, the sage Kartva,
out of compassion, presided over the sacrifice.

45. His son was the intelligent Supra tlka. People acclaim¬
ed him as their king since his very birth.

46. From Urvafi, he had seven sons, comparable to
Devas and endowed with great prowess. All of them took
daughters of Gandharvas as their wives, O Brahmanas,

47. Thus, the excellent race of Sahasrajit has been re¬
counted to you. It is a race that dispels sins of men. Now
hear and understand the dynasty of Krosju too.”

1 . 24 . 1-10

203

CHAPTER TWENTYFOUR

The Description of the Dynasty of Tadu 1 —the Race of Krojpi
SUta said:

1. “Krosfu had an only son who was well-known as
Vajravan. His son was Santi whose son was Ku£ika.

2, From Kujika was born the powerful son Citraratha.
The son of Citraratha is known all over the world as Sajabindu.

3* His son, PrthuyaSas was a pious and virtuous king.
His son was Prthukarman; from him was bom Prthxijaya.

4. From him was born Prthukirti, whose son was
Prthudana. His (Prthudana’s) son was Pythufiravas and his son
was Prthusattama. 2

5. Usanas was his son. His son was Satc^u. From him
was born Rukmakavaca whose son was Paravrtta.

6. Yamagha (Jyamagha) well known all over the world
was born as his son. From him was born Vidarbha. Kratha and
Kauiika were bom of Vidarbha.

7. Lomapada was his third son. King Bahhru was his
(Lomapada’s) son. His 3 * 5 *' son was Dhrti whose son was Sveta.

8. The powerful son of Sveta is called by the name
Visvasaha. His son Kausika of great virility is known for his
prowess.

9* The intelligent Sumanta was his son. From him was
bom Anala. Anala’s son was Sveni. Many sons were bom
to Sveni (or there were sons other than Sveni)

10. The chief among them was Dyutiman. His son was
Vapusman. Brhanmedhas was Vapusman’s son whose son was
Srideva.

1. For the description of the dynasty of Yadu vide Bh. P. IX. 23 if;
Pd. F.l. 13,1-66; VP. IV. 11 ff, KP. starts with the race of Krof(u.

2, According to VP. 4.12.4-6 Prthuyaiai, Ptthukarman, Pfthujaya,

Ffthuklrti, Prthudana and Pfthusravas are the sons or Safabindu.

His son was Frsjlvin whose son was Kauiika,

5. For V. 9 (b) here of the Crt, edt. reads

K&iiikasya m taj Cedis Ctddyds tasydbhavan sut&h {

I have followed the Vehka(esvara edt. for my translation.

204

KUrma Purdna

11 * O Brahmanas, his son was Vitaratha, He was very
powerful. He was a devotee of Rudra, Kratha's son was Kunti
and Vr?ni was his son-

12-16, From him was born a very mighty person named
Navaratha- 1 Once he had gone a-hunting. Seeing a very power-
fill Raksasa, O leading sages, he was overwhelmed with great
fright and he fled. The infuriated Raksasa of extraordinary
might who was invincible in fight and who resembled a blazing
fire in brilliance clutched his spear in his mighty hand and
pursued him* The terrified king Navaratha saw the great shrine
of Sarasvati situated not far from there. The intelligent king
reached that well-protected shrine with great speed. He bowed
to goddess Sarasvati* With his palms joined in reverence*
the conqueror of enemies eulogised her with pleasing words.

17-18, He prostrated himself on the ground like a
straight staff,—“I seek refuge in you. I bow down to the great
deity, the gentle goddess Sarasvati herself, who is the presiding
deity of speech, who is devoid of beginning and end, a celibate
divinity* I bow down to the source of origin of all worlds,
the Yogini, the highest digit or Art,

19. I pay obeisance to the threc-cyed, moon-crested
goddess born of Hiranyagarbha (god Brahma) who is the
Supreme Bliss, the digit of Cit (the consciousness aspect of
the Brahman, nay) flic very embodiment of the Brahman
itself.

20-22a. Protect me, O great l£aru, I am frightened and
I have sought shelter in you/** In the meantime, the infuriated

1- This genealogy viz* Kratha—>*Kunti->Vrsni-^Navaratlia represents
the shorter version. The crt. edt. of the KP, (1.23*11-13) accepts the longer
version adding a Tew more generations shown in the brackets as follows :

, K»ths->Kunti->>Vnrii-> (Nivrtti^Da£arha—vAroha -*jlmuta —► Vikfti
Bhimarath a)—>Navaratha*

2, Apart from the uncomplimentary flight of the ‘highly mighty*
(sumahdbala) king Navaratha from a demon and seeking refuge in the temple
of goddess Sarasvati, the concept of Sarasvati as delineated in these eulogis¬
tic verses shows a fusion or PSrvatl and Sarasvati. Though Sarasvati is called
the daughter of Brahma, and » credited to have created a superior spirit to

I.24.22b-3i

205

king of Rak$asas came to that place where goddess Sarasvatl
was enshrined, in order to kiU the king, Proud of his strength,
he lifted up his spear and entered the shrine of the mother of
the three worlds, resembling the moon and the sun*

22b-23a. In the meanwhile, a great spirit resembling the
sun at the end of Yugas, pierced the Raksasa in his heart
with his spear and felled him on the ground.

23b-24a. He then said—“O great king, do you go now
fearlessly. You need not stay in this place now as the Raksasa
has been killed*

24b-25. O leading firahmanas, thereafter, the delighted
king Navaratha returned to his city which was comparable to
the city of Purandara (the king of gods}* Full of devotion, he
installed the goddess of devas there.

26* He worshipped goddess Sarasvatl by means of differ¬
ent Tajnas and Homos (sacrificial offerings). His son was
DaSaratha who was extremely virtuous.

27. He was a devotee of the goddess Sarasvatl and was
endowed with great splendour. Sakuni was his son. From him
was born Karambha. His son was Devarata*

28* He performed a home-sacrifice* Devak$atra was his
son. His successor was Madhu and from him was born Kuru.

29. He had two sons viz, Sutraman and Ami* Ann's son
was Priyagotra* The inheritor of his riches was Amiu,

30* Amiu’s son was a valorous devotee of Vi?nu,
Andhaka (v.l* satvata*) by name. He was a noble soul, engaged
in charitable gifts* He was the foremost among those who
know Dhanufvcda (the science of Archery).

31. At the instance of Narada, he, engaged in worship*
ping Vasudeva, composed the sacred scripture (usually) lbtened
to by Kunda (son bora of an adulterous woman) A Gola (widow's
son) and others. 1

k)U the demon She is described as powcai ng three eyes and being decorated
with a crescent-moon on her head*

The episode (a contribution of the KF*) testifies to the existence of
the cult of SuNvati-wofibip at that time*

* (A better v.L in view of the name S& tv o ta £&str& in V* 32
below. Out of the two v.l*. ‘S&tvata’ and ‘Satvata’, 1 prefer Satvata as the
name of this king at his son is named *$&tvata* in V. S3*

I. This indicates the lower social status of the Situate in its

early stage. ^

206

Karma Pvr&na

32. A great scripture well known after his name, auspi¬
cious to Satvatas and conducive to the welfare of Kun^a and
others has been still current* **

33. Satvata was his son* He was expert in all scriptures
(or branches of knowledge) and a great king of meritorious
reputation* They say that sacred lore (viz. Satvata $&stra)
was founded by him.

34-35. Kau$aly& gave birth to these sons—the Satvatas
endowed with Sattvaguna^ viz. Andhaka, Mahabhoja, Vrsni, king
Devavrdha and the eldest named Bhajamana who was the fore¬
most among the knowers of Dhanurveda* Among them king
Devavrdha performed austere penance.

36. While performing penance he wished thus : May
a son endowed with good qualities be born to me.” A king
of auspicious fame, and a sovereign ruler over all, well known
as Babhru was his son.

37* He was virtuous, endowed with beauty and
always engaged in attaining the knowledge of Truth. From
Bhajamana were born Bhajamanas who resorted to divine Sri
(glory).*

38. Nimi and Krkana were the most well-known and

* ■

the most important among them* Bhojas and Vaimatrkas were
bom in the family of Mahabhoja.

39. From Vr^ii were born Sumitra, the powerful, as
well as Anamitra and Timi. From Anamitra was bom Nighna*
Nighna had two sons.

40. They were the highly fortunate Prasena and the
excellent one named Satrajit. From Anamitra, the son of Vrsni,
was born Sini (rather *$ini 5 ) as the youngest son*

41* He was truthful in speech* He was richly endowed
with fidelity. Satyaka was his son. Satyaka’s son was Yuyudhana,
His son was Asanga.

42-43. Kurd was his intelligent son. His son was Yugand-
dhara* A son called Vr$pi II*’ was bornofMadrl from Vrsni
who became a scion of the Yadu race* Svaphalka and Citraka

*A better v*l. Sorrytify&rh; 'from Bhajamlna were born Bhajamanas, of
n S&rtijni.

**Pfani in other Pur Apts,

1 - 24 , 44*56

207

were the sans of VrsnL Svaphalka married the daughter of the
king of Kkih

44* He begot of her a virtuous son named Akrura. He
had many other sons Upamahgu, Mahgu and others,

45. Akrura*s son was well known as Devavan and the
divine-souled Upadeva who had sons called ViSva and Prama-
thin.

46. Citraka’s sons were Prthu, Viprthu, Asvagrlva, Subahu,
Sudhasvaka (v.I. Suparsvaka) and Gaveksaka {v.I. Gavesaiia),

47. He begot of the daughter of Andhaka, four sons, viz.
Kukura, Bhajatnana, Samika and Balagarvita.

48. Kukura’s son was Vrsni and Vrsni’s son was

' + ¥ ■ ■ 1

Kapotaroman and his son was Vilomaka.

49. The scholarly Tama (v.I. Nala) a friend of Turn-
burn was his son. The son of Tama was Anakadundubhi.

50. He went to Govardhana and performed extensive
penance. Lord Brahma, the supreme Ruler of the worlds, grant¬
ed a boon to him.

51-52. O Brahmana, he secured these boons viz. an
everlasting family and reputation as well as proficiency in
the excellent path of knowledge. He also secured the ability to
assume any form as he pleased, even more than his preceptor.

After securing boons from that excellent deity, he
propitiated with music unagitatcdly with a composed,
concentrated mind the *bull-vehicled deity, Lord Siva, adored
by Devas.

53. To him who was engaged in music. Lord Siva, the
consort of Parvatl, gave the jewel of a girl inaccessible even to
Devas.

54-55. United with her, the king, the destroyer of
his enemies, taught his beloved wife of tremulous eye, the
excellent art of music. In her he begot splendid son named
Subhuja, and a daughter endowed with comely features and
beauty, named Hiimati.

56. Thereafter, the mother taught that beautiful son in
his childhood as well as the daughter, the art of music
systematically.

208

K Unrut Purdna

57. After the investiture with the sacred thread, he
learned the Vedas from a preceptor. He married the mental
daughter of the Gandharvas (or a Gandharva girl called
Manasi).

58. In her he begot five excellent sons, who knew the
technique of playing on the Vina and were experts in the
science of music.

59. Accompanied by his sons* grandsons and wife, the
king, a wise and expert musician, worshipped the lord (Siva),
destroyer ofTripuras, by means of music.

60. A Gandharva named Subahu took Hiimati who was
beautiful in all limbs, with large eyes like Sri, to his city.

61. To that Gandharva of good refulgence, these sons
were born of her—-viz. Susena, Dhira, Sugriva, Subhoja and
Naravahana,

62. Abhijit was the son of Candanodakadundubhi* (?)
Punarvasu was born of Abhijit. Ahuka was born thereafter.

63. O excellent Brahmanas, Ahuka had two sons, viz .
Ugrasena and Devaka. Devaka*s sons were born heroes com-
parable to Devas.

64. They were Devavan, Upadeva, Sudeva and
Devarak$ita. They had seven sisters. He gave them to Vasudeva.

65-66. They were Dhrtadeva, Upadeva, Devarak$ita,
Srideva, Santideva, Sahadeva of holy rites and Devaki.
Devaki, of beautiful waist, was the most excellent among them.
Ugrasena 5 s sons were Nyagrodha and Kamsa.

67. Subhumi, Ra^trapala, Tustiman and Sariku (also
were his sons). The well-known son Viduratha was born of
Bhajamana.

68. His son was Surasama (equal to the Sun} and from
him was bom Pratik^atra. From him was born Svayambhoja.
From him was bom Dh&trika, the chastiser of his enemies.

69. Kjtavanna was his son. Surasena was his son.
Vasudeva was his son who was engaged in religious rites.

70. From Vasudeva was born the powerful-armed Vasu¬
deva, the preceptor of the universe. Hari (Vi$nu), on being
requested by Devas, became the son of Devaki.

*Th m rotdittf it unintelligible and the footnote record# a better v-h
ypw t r d tfk a dwtAM ifr, It means, “s valiant son called Abhijit ms bora to
XnikAdimdubhl"

1.24,71-84

209

71. The blessed lady Rohinl, the splendid wife of Vasu¬
deva, gave birth to Sankarsa^a, the eldest son known as
Rama, with a plough as his special weapon.

72. Vasudeva, pervading the universe was the
supreme Atman himself, lord Samkarsana, the wielder of the
plough as his weapon was Sesa himself.

73. Under the pretext of Bhrgu’s curse, he honoured
a human body. Madhava was born of DevakI as well as of
Rohinl..

74. Kausiki, the Yogic-shimber bom of Uma’s body,
became the daughter of Yasoda, at the behest of Vasudeva,

75. O excellent sages, the sons bom to Vasudeva as
elder brothers of Vasudeva had been killed by Kamsa already
before.

76-77, They were Susena, Dayin, Madrascna (v.l,
Bhadrasena), Mahabala, Vajradambha, Bhadrasena, and the
honoured Kirtiman, When they had all been killed, Rohinl
bore to Vasudeva the son Rama, the lord of the worlds (also
known as) Balabhadra, Halayudha.

78. When Rama was bom, DevakI gave birth to K^sna,
Acyuta, the first among Devas > the Atman whose chest had
been marked by the curl of golden hair called Srivatsa.

79. Rama's wife was Rcvati by name. She was endowed
with good qualities. He begot of her two sons Niiita and
Ulmuka.

80. Srikrsna, of indefatigable activities had sixteen
thousand wives. The sons bom to them were hundreds and
thousands.

81-82, Vasudeva begot of Rukmini, the following sons
of great strength and exploits viz, :—Carudesna, Sucaru,
Caruvc&a, Yafodhara, CaruSravas, Garuya^as, Pradyumna and
Samba. They were the best among all sons.

83. On seeing the heroic sons bom to Rukmini from
Janardana, Jambavati, his wife of pure smiles, said to Krf^a,

84. “O slayer of Danavas, O lotus-eyed one, please
grant me a son of excellent qualities, who will be honoured by
lord of Devas/ 5

210

KUrma Pur dm

85* On hearing the words of Jamba vati 9 Jagannatha,
Hari, himself a store of penance, the suppressor of enemies,
began to perform a penance.

86* O excellent sages, listen how the son of DevakI per¬
formed a severe and great penance, saw Rudra and obtained a
son.

CHAPTER TWENTYFTVE

Kfpicis Performance of Penance 1

SUta said:

1* For the sake of a son, the holy lord Purusottama, the
ruler of sense organs, the storehouse of penance, performed a
'severe penance,

2* Though he had incarnated out of his own free-will,
though the creator of the universe and though fully contented,
he moved about (or performed penance) indicating that
Paramesvara was his own root (the original cause)*

3. He went to the hermitage of the leading sage, the
noble-souled Upamanyu. The hermitage was inhabited by Yogins.
It was full of birds of various kinds.

4-10* He mounted Suparna (Garuda) of great brilliance,
the king of birds* The lord wielding a conch, a discus and an

L Description of Kr^ia's life is a topic favourite with the Pur&nat, The
itory of Kr^a is treated in a number of Pur&nas like AP. 12.1-56, Bh* P*
Skandha X, VP.5.1 1-38 etc. Though Kfsna, an incarnation of Vistju,
is shown to have performed penance and propitiated Siva for getting a son
from J ambavati, Krsna’s sojourn to Kailasa at Siva's request and his
dalliance with heavenly ladies in the different rendezvous on Kailasa des¬
cribed in this and the next chapter shows the special status of Visit u-
Kn^a in the KF* The emphasis on the equality of Siva and Visnu is a
special feature of the Pur anas in general and K.P. in particular.

As contrasted with the NP*, Radha is conspicuous by her absence in

KP,

1.25.lM5a

211

iron club in his hands, marked with the emblem {viz. the curl of
golden hair) called £rivatsa t went to the hermitage. It was full
of trees and creepers of various kinds. 1 It shone with various
kinds of flowers. It contained the hermitage of the sages and
echoed with the sound of the Vedas. It was full of lions* bears
and Sarabkas , (the fabulous animals having eight feet). It
contained tigers and elephants. It was bedecked with lakes
containing pure and sweet water. There were various parks
and groves and auspicious temples for deities. It was resorted to
by the sages, sons of sages as well as groups of great sages. It
was inhabited by the performers of Agnihotras (fire-worship)
richly endowed with and highly proficient in the study of the
Vedas, as well as by Yogins engaged in meditation with their
gaze fixed on the tips of their noses. It contained many wise
seers of the truth and was meritorious. All round it was sur¬
rounded by rivers. It was occupied by holy ascetics, who
expounded the Brahman , performed Jafias, and were interested in
the propitiation of Isa. They were tranquil, of firm resolve in
truthfulness, devoid of grief; they were perfectly undisturbed by
trouble.

ll-14a. It was inhabited by ascetics whose entire person
appeared white due to smearing over with ashes, and who
were absorbed in performing the Japa of Rudra. Of those holy
ascetics, some had shaven heads, some matted hair, some
had tufts as well as matted hair. The place was resorted to
always by wise ascetics and expounders of the Brahman.
Ganga, the holy river, the destroyer of all sins, flowed
in that beautiful hermitage decorated with the cottages of
Siddhas. On seeing the ascetics devoid of sins, there,
Madhava, the Atman of the universe, bowed to them and
worshipped them.

14b-15a. On seeing the deity wielding a conch, a discus
and an iron club, the source of origin of the universe, they too
bowed to him with great devotion as he was the greatest
preceptor of Yogins

1. This beautiful description of an ideal penance-gro\ r e is traditional
as it it found in many other Furaijas.

212

K&rma Purdna

15b, They began to eulogise him with the Mantras of
Vedic origin, after retaining the eternal deity in the heart,

16-19a. They spoke to one another about the unmanifest
primordial lord who was a great sage. "This is that only supreme
lord, the great Narayana, the cosmic witness. Presently the
lord, the Supreme Person himself, is coming. He alone is the
unchanging creator, the protector and the annihilator of the
universe. Really though unembodted, he has become invested
with a body and has come to see the ascetics. He is the creator
and the dispenser of destiny. He is omnipresent and is coming
here. He is without a beginning and without an end, the ever¬
lasting, the Mahabhuta (the great spirit), the great Ruler
(of the Universe),

19b-20a. Hari, Govinda, who is beyond the scope of
words, heard and understood their words. He hastened to the
abode of that noble soul.

20b-22a. The son of Devaki, the scion of the family of
Yadu, performed the holy rite of Tarpaqa for Devas, sages
and Pitts in the various sacred waters. He worshipped the
Liftgas of Sambhu of unmeasured brilliance, installed by the
leading sages on the river banks.

22b-23a. Wherever the residents of that place saw
Janardana coming, they worshipped him with flowers and
Akfatas (unbroken rice-grains).

23b-24a t On seeing Vasudeva, the wielder of the Sarnga
bow, a conch and a sword, all those people stood there motion¬
less with controlled minds and splendid limbs,*

24b-25a. The minds of those Yogins who wished to
ascend (to Hari) became concentrated on seeing him. They
came out of their residence before Hari.

25b-27a. After taking bath into Ganga, he performed
Tarpaqa to Devas, sages and the Pitrs . Then he gathered
excellent flowers and entered the house of the leading sage.

27b-28a. On seeing that excellent Yogin whose body had
been besmeared with the holy ashes, who was wearing bark
garments, who had matted hair and who was tranquil, he bowed

VI. tiubhiAgam (Vaiudeva—of splendid limbs or handsome body).

L25.28b-39a

213

down his head before the sage* The sage, the knower of
truth, saw Kr$na coming and worshipped him.

28b-29. He made the principal guest of Yogins sit on a
high seat. He spoke to the source of origin of words—“We
know you the greatest god, Visnu of unmanifest form, seated
in the capacity of a disciple (?) O Hrslkeia, welcome to you*
Our penance is fruitful.

30-31. Since you the Atman of the universe, Vi^nu
himself have come to my house we are glad. In spite of their
best effort, the Yogins, the sages, do not visualize you. What
then is the purpose of visit of yours of such a nature.” On
hearing that statement of Upamanyu, the son of DevakI, the
great Yogin, the lord, said to him after bowing down to him
(Upamanyu),

Krf#Q said :

32-33. (l O holy lord, I wish to see Girlia who wears ele¬
phant-hide for his robes. I have come to your abode because I
am desirous of seeing the Lord. How can Lord lia, the most
excellent among the knowers of Yoga, be seen by me ere long ?

34-35a, Where will I be able to see the consort of
Uma?” The holy lord who was addressed thus, replied—“Para-
mesvara h seen only through devotion and severe penance.
Perform that penance here with full self-control.

35b-36a. The leading sages, the expounders of Brahman,
meditate on and propitiate l£vara, the lord ofDcvas, here. The
Yogins and the ascetics do so.

36b-37a 4 It is here that the bull-bannered holy Lord
sports in the company of his consort and surrounded by different
kinds of goblins and Yogins.

37b-38a. Formerly, in this very hermitage, the blessed
sage Vasisfha, performed a very severe penance aiming at Rudra
and secured the Yogic power (or proficiency in Yoga) from
Maheivara.

38b-39a. It was here only that the blessed Krsna Dvaipa-
yana himself visualised the Supreme Lord Siva and obtained
knowledge about livara.

214

K&rma Purina

39b-40a. Here in the penance grove, sages endowed with
devotion, performed penance and secured sons from Rudra
having matted hair.

40b-4la. Eulogising Mahadcvi, Bhavani (Uma) the great
goddess and Mahadeva, Devas freed from fear attained ecstatic
pleasure,*

4 lb-42. Savarni, the most excellent among the perform ers
of penance, propitiated Mahadeva here and secured the greatest
Yoga and the excellent authorship. He composed the splendid
Samhita of Puranas 1 for the good people.

42-1. (Defective verse)** It was here that Kama saw
Mahadeva and composed the Samhita (compendium) of
$a£ipayins based on Puranas at his behest. 2 O Purusottama 3 it
consists of twelve thousand verses,

42-2. The Purana named Vayavlyottara, acceptable to
the Vedas, a Samhita containing more than sixteen thousand
verses was enunciated here.

43. (Defective) The Brahmana popularised the meritori¬
ous Purana-samhita by the favour of excellent Brahman as (?).
Here the Purana narration of VaiSampayana* was proclaimed
by his disciples.

44. Yajftavalkya, die great Yogin, perceived Hara here
by means of his penance and composed the excellent Yogaiastra
as directed by him.

*v.j. Verily it is here that formerly all divinities, being afraid of Kala
(destruction) saw Maheivara and being freed from fear etc.

1. Savarni of Somadatta clan was one or the six disciples of Roma-
harsana. He is credited to have composed a Purana Samhita of his own
vide VP. Ill, 6 16 18, Bh, P. XII. 7.5-7.

••Two additional verses in Vehk. edt. 42.1 and 42.2.

Due to misprints this verse is defective : Kdmt/yah Sahp&jrine{i / is
misleading. Gupta on the basis of MSS. emends this as : K&peya S&mSapaya-
n&h. It means : At this very place Kapeya of £&msapayana gotta visualized
the great god Siva and in compliance of his behest composed this Pm4$a-
s&khitd or 12000 verses.

2. Though A.S. Gupta emends this verse as k&peyo sdrhfapdyam^ VSyu
II. 61.56-58 mentions 4 5uiarma of Sahisapayana Gotra* as the disciple of
Romaharfa^a. He is said to have composed a Purina Samhita of 8600
verses vid* my Intr$. to the PfP p. 3.

3. The correct reading appears to be “SaifiiapSyana. 1

1*25,45-54

215

45, It was here that Bhrgu performed an unprecedented
great penance formerly and obtained from Mahesvara, the son.
Sukra who was the most excellent among the knowers of Yoga*

46* Hence O, lord of Devas, perform a very severe
penance here itself You really deserve to visualize the terrible
fierce Kapardin, the lord of the universe,”

47. After saying thus, the great sage Upamanyu granted

the perfect knowledge, the holy rite pertaining to Pasupata
doctrine and its yogic practice to Krsna of indefatigable
activity.

48. Advised thus by the excellent sage, Lord Madhu-
sudana (the slayer of Madhu) propitiated lord Rudra there
itself by means of penance,

49. He smeared Bhasma (ashes) all over his body. He
tonsured his head and wore bark garments* With his mind
exclusively dedicated to Siva, he performed Japa (muttering
the mantra) of Rudra continuously*

50. Then after a lapse of a long period, the great god
Mahesvara (Siva) accompanied by Uma and decorated with a
half-moon on his crest was seen by him in the sky.

51. He saw Mahadeva alongwith the goddess. He had a
crown, he wielded the iron club. He wore garlands of variegated
colours. He held the Pinaka bow and the trident. The lord of
Devas had covered all his limbs by means of a tiger-skin
garment.

52. He saw in front of him Sambhu, the lord of the vital
airs (Pranas )—the lord, the ancient Purusa who is eternal and
who is a Yogin and the overlord of infinite power who is minuter
than the minutest.

53* He saw the three-eyed lord whose hand wielded an
axe, whose body was smeared with ashes and who was covered
with the hide of a man-lion' who was uttering the Pranava OM,
who was huge in size and (in resplendence) who resembled a
thousand suns,

54. He saw in front of him Rudra, the primordial deity
whose prowess neither Devas nor god Brahma, the grandsire
of the world* nor Indra, nor fire-god* nor Varuria, nor the god
of Death could describe in full, even to this day.

216

KUtma PurUna

55* Then he observed on the left of Gin ja his self* the
unmanifest form of infinite, who was eulogising the lord by means
of many words of praise and who was the primordial deity
whose hands held conch, sword and discus.

56. On his right side, he saw a Puru$a (Being) with
palms folded in reverence and seated on a swam He was the
Lord of Devas, the grandsire of the Universe, the preceptor of
the world, stationed in heaven. He was eulogizing the great
prowess of Isa (God Siva).

57. He saw in front of the ruler of the three worlds the
chieftains of the Ganas (attendants) resembling a thousand
suns (in brilliance), Nandisvara and others of immeasurable
prowess, Kumara, as refulgent as the fire and Ganeia as well.

58. In front of him, he saw sages Marlci, Atri, Fulaha,
Fulastya, Pracetas, Daksa, Kanva, Parasara, Vasisfha and
Svayambhuva Manu.

59. Then contemplating over the universal Atman
within his self (Atman), the noble-minded Visnu, with his palms
folded bowed down with devotion to god Siva alongwith his
heavenly consort Parvatl and eulogised the chief of all gods
(viz, Siva)with sacred hymns.

Kjfita said:

60. “Obeisance be to you, O eternal one ! O, posses¬
sor of all Yogas (vj, source of the universe) ! Brahma and
other sages regard you as Tomas, Saliva, Rajas and the mixture of
all these three. Saintly people call you alone as 'All 1 (identical
with everything) (or embodiment of everything like sattva ,
rajas and tamos *

61. O Rudra, you are Brahma and Hari. You are the
maker of the Universe and its annihilator. You reside in the orb
of the sun. You are the Prana (vital breath), the fire-god, Indr a
and other different beings. I seek refuge in you alone, the God
and the Lord.

62. The Samkhyas (the followers of the Samkhya school
of Philosophy) say that you are one (the invaritable form), devoid
ofGunas. Those who abide by Yoga system of philosophy always
worship you as enthroned in the heart, The Vedas mention you

217

1.25.63-71

as Rudra, the praiseworthy deity; I seek refuge in you alone, the
lord of the universe.

63. By offering a single flower or leaf at your foot, one
becotnes released from the bondage of the world. By remem¬
bering the pair of your feet served by Siddhas and Yogins, one
dispels all sins by means of your grace.

*64-65. I approach you (for asylum)—You (who are)
that auspicious Ruler of the Universe, of real exalted position
(or prosperity) whom the sages call entire, divisionless,
stainless (Brahman) enthroned in the heart, the source (of the
Universe), infinite, one (without a second) immovable, the
omnipresent, the highest reality, the place which has no beginning,
middle or the end and the eternity from which this universe is
evolved.

66. OM, Obeisance to the blue-throated, three-eyed
(Siva, the velocity incarnate). Obeisance, again and again to
you forever, O Mahadeva, liana.

67. Obeisance to you the wielder of the Pinaka bow.
Salutations to the staff-bearer of tonsured head. Bow to you, the
wielder of thunderbolt in the hand, to god with matted
hair (Kafiardtn) and with the quarters for your robes.

68. Obeisance to you of terrible roar, to the fanged one,
the embodiment of Kala. Bow to one with the serpent for your
sacred thread; salutation to you with fire for your semen.

69. Obeisance to you, Giriia, to you Svahakara (the
consecrator by the utterance of Svdhd) . Salutations to you who
laugh boisterously. Obeisance again and again to the terrible

one.

70. Obeisance to you, the destroyer of Kama. Bow to the
Suppressor of Kala. Salutation to Hara of terrible apparel, to

Hara, the archer.

71. Obeisance to you the three-eyed, the clephant-
hide-robed onej salutation to the lord of Parvati. Bow to the
lord of Paius (Individual souls).

*vv 64 and 63 really form one verae. hut Veiik. Edition split tbi*
verse in two. 1 have followed the numbering of ll« Voik. edition here.

2)8

K&rma Purdrta

72, Obeisance to you of the form of the firmament; obei¬
sance to the lord of the firmament; to the one with a body half
female and half male; obeisance to the promulgator of Sarfikhya
and Yoga systems of philosophy,

73* Bow to the ruler of Bhairavas. Obeisance to one
whose Linga is worshipped by Devas. Salutation to the father
of Kumara. Obeisance to you, the lord of Devas.

74. Obeisance to the lord of Yajfias, the ideal celibate.
Obeisance to the great hunter of deer. Salutation to the overlord
of Brahma,

75. Obeisance to Harhsa (the Swan), to the universe;
salutations again and again to the fascinating one. Obeisance to
you, the Yogin, to one accessible through Yoga, the master of
Yogic Maya*

76. Obeisance to you, the protector of life, to one fond
of the sound of bells; obeisance to you, bearer of the skull; obei¬
sance to the lord of luminaries.

77. Obeisance, again and again be to you. Salutations,
again and again, O Fiaramesvara, grant unto me all of my
desires.

Sflta said :

78. O Brahmanas, after eulogising the lord of Devas-
thus with devotion, (Krsna) Madfaava fell at the feet of the lord
and the goddess (Uma) prostrate like a staff.

79. After lifting up Krspa, the slayer of Kesin, the lord
accompanied by Uma spoke these sweet words with the majestic
rumbling sound of a cloud.

80. “O Lotus-eyed Krsna, why is this penance being
performed by you ? You alone are the bestower of all desires and
holy rites,

81. Indeed you alone are that great form of mine named
Narayana. O Furusottama, the entire universe, cannot exist
without you,

82. O Narayana, you know the infinite Atman , the Supreme
Lord, Mahadcva, the master of great Yoga, by means of your
own Yoga, O KeSava.”

1 . 25 . 83-92

219

83. On hearing his words, Krsna laughingly gazed at the
bull-bannered lord of the universe, and the goddess, the daughter
of the mountain Himavan and addressed:

84. “O Sankara, everything has been understood by you
by means of your own Yoga, O bestower of bliss, I wish to have
a son equal to me* Grant unto me a son who will be your
devotee,”

85. “So be it” said the Atman of the universe, Hara with
a delighted mind* Looking at the goddess, the daughter of the
mountain, he embraced Kesava,

86. Thereafter, that goddess, the mother of the worlds,
the sharer of half the body of Sankara, the daughter of the
mountain Himavan, spoke to Hrslkesa (Krsna),

87. “O infinite one, I know the unflinching exclusive
devotion you always cherish towards Mahesvara and also towards
me, O Kesava.

88. You are Narayana, the Supreme Person, the veritable
Atman of all. You were bom as Devakl’s son as you had been
entreated to do so by gods formerly*

89. See Atman through your own Atman now* There is no
difference between us* Sages know us to be identical.

90. O Kesava, accept these desired boons from me viz*
Omniscience, prosperity and the knowledge pertaining to the
Supreme Lord,

91-92. Have unswerving devotion to lsvara and the
supreme power unto you Krsna, Janardana.” Thus addressed by
the great goddess he received her behest with bent head. God
Siva expressed his assent to that boon* He took Krsna by hand
and accompanied by the goddess Parvatl, GirlSa (Siva) proceeded
to mount Kailasa while being adored devoutly by sages and lords
of Devas*

220

ICUrma Purdna

CHAPTER TWENTYSIX

Krona's Stay at Kaildsa : Origin of iht Liftga

SUta said :

1. After entering on the peak of Meru, Kailasa, having
the lustre of gold, Lord Mabefvara sported along with Kejava.
The lord was accompanied by Uma too.

2. The residents of Kailasa mountain saw that noble-
sou led Krsna. They worshipped Acyuta in the same manner as
the lord of Devas.

3*5. He had four arms, splendid limbs and lustre like a
black cloud. He was wearing a coronet. He held the bow Samga
in his hand. His chest was marked with the line of golden
hair called Srivatsa. He had long arms, large eyes and yellow
garments. Acyuta wore the excellent Vaijayanti garland round
his chest. He was in the prime of youth, very charming and
delicate; he shone resplendent in the company of goddess §rn
His feet and eyes were resembling lotuses. He was sweet-smiling
and the bestower of liberation from samsara,

6. On one occasion, Krsna the increaser of the delight
of DevakJ, roamed about in the mountain caves for the purpose
of sport.

7*8, On seeing lord Krsna'the pervader of the Uni¬
verse, the Gandharvas, the chief of Apsaras, the Naga girls,
Siddhas, Yaksas, Gandharvas and Devas were greatly sur¬
prised. With their eyes blooming like flowers out of great joy,
they showered flowers on the head of that noble soul.

9. On seeing Kfjna who was eulogised well, the

Gandharva girls as well as the excellent divine Apsaras with
brilliant ornaments* with their garments and ornaments

slipping down) loved him (passionately),

10. Some of them who were skilled musicians were
fascinated and overwhelmed with lust, on seeing the handsome
son of DevakI and began to sing different songs.

11. Some of the girls full of amorous diversion danced
in front of him. Some of them looked at him smilingly imbibing
the nectar-like beauty of his face.

1.26.12-26

221

12. Some of the girls took off the excellent ornaments
from their limbs and embellished Krsna with due respect—
Krsna who himself was an ornament of the worlds*

13* Some of them took off the excellent ornaments from
' his body and bedecked themselves, and adorned Madhava with
their own ornaments.

14, A certain fawn-eyed damsel, fascinated by passionate
love, approached Krsna and kissed his lotus-like face.

15* Catching hold of the hand of Govinda* the first
cause of the worlds, a certain girl who was deluded by his
Maya, took him to her own house*

16* Assuming multifarious forms sportively, the lotus-eyed
Lord Krsna fulfilled their desires.

17. Thus, for a long time, the glorious Hari, Narayana
sported in the city of the lord of Devas, fascinating the whole
universe with his M&yd.

18. When a great deal of time elapsed, the residents of
Dvaravatl became weakened and dispirited as well as frightened
on being separated from Govinda*

19* Then the powerful Garucja who had been dispatched
at the outset, went to the mountain Himavan searching
for Krsna everywhere.

20. Unable to see Govinda there, he bowed down his
head to the sage Upamanyu and came back to Dvaravatl again.

21. In the meanwhile, thousands of terrible Raksasas
came to the splendid city of Dvaraka and threatened it.

22. The powerful Ganuja whose exploit was similar to
that of Kr?na killed them in a great battle and saved the
splendid city.

23. At that time, Narada, the holy sage, who happened
to see Krsna on die peak of Kailasa, went to Dvaravatl*

24. On seeing the sage Narada, all those residents spoke
to him — u Where is the lord and master Narayana Hari ?”

25* He told them—“Lord Hari, the great Yogin, is
sporting about on the peak of Kailasa. I have come here after
seeing him.”

26. O Brahmanas, on hearing his words, Garu^a, the
most excellent among the fliers (birds)» went to the excellent
mountain Kailasa through the sky.

222

K Brma Purina

4

27. In a mansion embellished with jewels, he saw Govinda
the son of DevakI, Lord Hari was seated near the lord of
Devas.

28. He was surrounded and served by the immortals and
the celestial women. The attendants of Mahadeva, Siddhas,
and Yogins stood round him.

29. Prostrating himself like a staff on the ground and
honouring auspicious Sankara, Suparna intimated to Hari what
was happening at the city ofDvaraka.

30-31. Krsna bowed down his head to Sankara,
Nllalohita. Being permitted by Hara, he came back to the city
seated on Garutfa the son of Kafyapa. He was duly honoured
by the womenfolk. Madhusudana was respected through words
as tasty as nectar.

32. On seeing Krsna the destroyer of enemies depart¬
ing, the excellent-most Gandharvas (Divine musicians) and
Apsaras (celestial ladies) followed that great Yogin, the wielder
of conch, discus and mace.

33. Hari the Atman of the Universe bade farewell to
the ladies, Govinda hastened to the heaven-like splendid city of
Dvaravatl.

34. O leading sages, when the lord, the enemy of the

i

Asuras, went away, the passionately loving women became pale
like the night devoid of the moon,

35. On hearing about the excellent arrival of Krsna,
the citizens immediately decorated the splendid city of
Dvaravatl.

36. The people adorned and embellished the beautiful
city with garlands, fastoons, etc., with large banners and by
means of flag-staffs both within and without.

37. They played on different musical instruments of
sweet tone. They blew thousands of conches and broadcast
notes of lute allround.

38. No sooner did Govinda enter the splendid city of
Dvaravatl than the women, resplendent in their youthful charms,
sang sweet songs.

39. Standing on the tops of the mansions, they espied
the great lord and began to dance and showered the son of
Vasudeva with flowers.

X26.40-52

223

40* After entering the city lord Krsna was highly
blessed with benedictions. The great Yogin, attended by the
gentle ladies, shone in the excellent seat.

41-42. In a beautiful ceremonial hall, Acyuta, surround¬
ed by attendants like Sahkha and others as also by his sons and
thousands of prominent ladies* sat on a beautiful exalted seat
alongwith Jamba vati, and appeared resplendent like god Siva
with his divine consort Uma,

43. O Brahmanas, in order to pay visit to Krsna the
immutable cause of the world, gods, Gandharvas and great
elderly sages like Markandeya and others, came there.

44, Then Lord Krsna, Hari, got up and bowed down his

head to Markandeya who had come there. He offered him his
own seat.

45* After honouring those sages with his head bent down,
Hari, in the company of his followers, bestowed on them what
they desired and bade them farewell,

46. Then at midday, Lord Hari himself, the lord of
Devas, had his ablution, wore white garments and prayed to
the sun with palms joined in reverence.

47. With his gaze fixed on the sun-god, he duly per*
formed Japa (repetition) of the holy mantras which are to be
muttered* The lord of Devas performed Tarpana for Devas,
Pitrs and sages.

48. Entering the temple of the lord in the company of
Markandeya, he worshipped the lord of Bhutas (Siva) adorned
with Bhasma , (who was) embodied in the Lifiga.

49-50. After concluding the observances himself, the
restrainer of men fed the excellent sage and worshipped the
Brahmanas. O Brahmanas, he performed the practice of
Atmayoga * Acyuta, surrounded by his sons and others discussed
the holy Puranic stories, with M&rkandeya.

51. On observing all these rites (performed by Krsna)
Markandeya, the great sage, laughingly addressed these sweet
words to Krsna.

* * i

Markandeya said :

52. “Who is the lord propitiated by you by means of
these auspicious rites, when you yourself arc worthy of being

224 KUrma Purina

worshipped by means of holy rites, and deserve to be meditat¬
ed upon by the Yogins ?

53* You are that Supreme Brahman, the final liberation,
the pure one, the highest region (or goal of all)* It is for
lightening the burden of the earth that you have taken birth
in the family of Vjsnis,”

54. The mighty-armed Krsna, the foremost among the
knowers of Brahman, laughingly spoke to him even as all his
sons were listening*

Quoth th$ Lord :

55, 1 'Undoubtedly everything spoken by you is true.
Still, I am worshipping the eternal lord I&ina (Siva).

56* Undoubtedly there is no obligation on me to do
anything. Nor there is anything not obtained by me. Realizing
as I do the Supreme Lord Siva, I worship the Lord,

57, Those people deluded by Mayd do not visualize the
lord* I, therefore, worship indicating him to be my original
cause.

58* There is nothing more meritorious than the worship
of Linga in the world* Nothing else is destructive of misfortune.
So one should worship Siva embodied in Linga for the benefit
of all these people (in the world)*

59. People expert in the Vedic lore say that what I am,
is (God Siva’s) symbol (i,e. I am identical with Linga).
I, therefore, worship Lord Siva who is my own pure Atman , by
means of my own self.

60. There is no doubt that I am his highest form and
that I am identical with him. The Vedas declare that
undoubtedly there is no difference between both of us at all. 1

61. This Lord Mahadeva who is the Supreme Ruler
should always be offered sacrifices, worshipped, respected and
realized in the Liftga form by those who are afraid of the
miseries of worldly existence,”

1* This is the main teaching of the KJP. (and many other Pur a gas). If
at all some attempt had been made at the P&iupattaation of this Purina, it
was superficial and perfunctory.

1.26.62*69

225

M&rkatfifya said :

62. “O excellent god, what is that LiAga ? Who is being
worshipped in the LiAga ? O Kr?na of wide eyes, explain it, as
this is an excellent and profound mystery.’*

Sri BkagaoSn said :

63*64. "They call the Avyakia (the unmanifest) as the
LiAga. 1 It is the bliss, the eternal splendour. The Vedas call im¬
perishable Lord Maheivara as the possessor of the LiAga. Form¬
erly, when the mobile and immobile creation was destroyed
in the vast sheet of water of the deluge, Mahaiiva manifested
himself for the enlightenment of Brahma and myself. Ever since
that time, Brahma and I worship Mahadeva forever, with a
desire for the welfare of the world."

I-

Mdrkanieya enquired :

65. “How did the Lifiga f the highest region of Ifvara,
originate formerly to rouse you ? O Kra^a, it behoves you to
explain this now, for the purpose of my enlightenment.”

Sri Bhagav&n said :

66-69* “There was a vast sheet of water (of deluge). It
was terrible, undemarcated and full of darkness. In the middle

1- The importance of LiAga wonhip and in origin it found in many
other Pur&pai like the NP.I.79, LP.L17, V&yu. Ch. 55. A different version
of the origin of LiAga wonhip is given infra IL Chi. 30-39, The inclusion of
such strange versions shows an uncritical tendency towards compilation by
the author of KP. For the criticism of the latter version tide V.S* Agrawal
V&mana Pvr$$a—a Study, pp. 66 ff. I f however, doubt whether that version
(which is given in more details in the LP. Chi 29-34) can be regarded as a
satire upon the hypocrisy of Buddhist bkikfus. If at all, it may be called a
criticism of the way of life of sham ascetics.

The story of the origin of LiAga as given here may possibly be an
attempt to denigrate Vijiju and Brahm& as some think* But I think it is an
attempt to emphasize the sacrificial origin of Siva-lifiga—The steady flame
of fire being represented by the symbol of SivmdiAga (I have dealt with the
problem elsewhere) * But in the joint eulogy by VifQu and Bcahmk in w.
76-85, the burden of the song is “obeisance to Siva, the quiescent Bra hm a n
of the form of Ufiga.” Siva-Ufiga thus is the symbol of Upanifadic Para-
Brahman (vide v. J00)^and not of phallus as wcscem^neckted scholars believe*

226

Karma Purdna

of that vast sheet of water, I, the eternal Man, wielding a conch,
a discus and an iron club, lay down assuming a form with thou*
sand heads, thousand eyes, thousands of arms and feet.
In the meanwhile, I saw, not far away, the lord of
unmeasured splendour, who shone resembling a crore of suns in
brilliance, enveloped by splendour and glory. The four-faced
Person, possessed of great Yoga, the cause of the Universe and
Master was a god wearing the hide of a black antelope and
was being eulogized by the llg t Sdma and Tajur Vedas, In a trice
that lord, the excellent one among the kiiowers of the Yoga,
came near me* God Brahma, endowed with high splendour, of
his own accord asked tne smilingly.

70. u O [Lord ! Please tell me : Who are you ? Whence
have you come ? Why do you stand here ? I am the creator of
the worlds. I am the self-born Prapitamaha (the great grand¬
father) of the Universe/'

71. Thus addressed by Brahma I spoke to him ; “I am
the creator and the annihilator of worlds again and again/'

72. When the dispute increased due to the deluding
power of Parame$thin (Siva), the great Liftga> constituting the
nature of Siva, manifested itself before us to enlighten us.

73. It was dazzlingly lustrous like the fire at the time
of world destruction, ablaze with wreaths of fire, devoid of any
decrease or increase and without any beginning, middle or end*

74. Then the Unborn lord (i.e. Brahma) said to me—
1i Let us find out its limits. You go quickly beneath it (to its
bottom) and I shall go up/ 3

75. Making such an agreement quickly, they (we both)
went down and up (of the Lidga). But neither the grandsire
(of the world Brahma nor I did know the limit (of the Lifiga ).
{v.l. even after a hundred years). And they (both of us) came
together.

76. Thereafter, we were surprised, we got afraid of the
Trident-bearing lord, as we were deluded by his Maya. We
began to meditate on the universe and its Lord.

77. Uttering Oriik&ra, the greatest syllable (sound) in
a loud tone, and with palms joined in reverence, we eulogised
5ambhu, the great lord.

1.26.78-88

227

BrahmS and Vifnu said :

78. ‘‘Obeisance to Sambhu, the physician for the ailment
of worldly existence, the root-cause of which is the beginning¬
less Avidya (Maya). Hail to Siva the quiescent Brahman of
the ibrm of Linga.

79. Obeisance to one who is stationed in the vast ocean
of dissolution and is the cause of dissolution and creation
of the universe. Obeisance to Siva, the quiescent Brahman, of
the form of Lihga.

80. Obeisance to Siva, the quiescent Brahman in the
form of Linga whose symbol is wreaths of flames and is of the
ibrm of a column of fire.

81. Obeisance to the deity devoid of beginning, middle
and end, to one who by nature is spotless refulgence. Obeisance
to Siva, the quiescent, infinite Brahman of the form of
Linga.

82. Obeisance to the lord of Pradhana and Puru?a.
Obeisance to the Vedhas (Creator), of the form of the firma¬
ment. Obeisance to Siva, the quiescent Brahman of the form of
Linga.

83. Hail to you the immutable, eternal Reality of in¬
comparable splendour, the embodiment of the essence of
Vedanta and of the form of Kala (Time or Death).

84-85. Obeisance to Siva, the quiescent Brahman of the
form of Linga.” On. being eulogised like this, MaheSvara became
manifest and the Lord, the great Yogin, shone with the lustre
similar to that of a crore of suns and appeared to devour the sky
with thousands and crores of mouths.

86-87. The lord had a thousand hands and feet; the sun,
the moon and the fire constituted his eyes; the lord with the
Pinaka bow in his hand held the trident. He had the
elephant's hide for his garments; a serpent constituted his sacred
thread; his voice resembled the sound of the cloud and
Dundubhi (Divine drum). Then the great god said—“O excel¬
lent gods, I am delighted.

88. Have a look at me, the great Deva; may all your
fears be eschewed. Formerly, both of you, the eternal ones,
were bom of my limbs.

228

K&rma PurSpa

89. This Brahma, the grandfather of the worlds is in my
right side; Vi?t?u, Hari the protector of the worlds is in the
left side, and Hara resides in the heart.

90-91, 1 am much pleased with you both. 1 shall grant
you the boon you desire.'* After saying this, Mahadeva, Siva
himself, embraced me and lord Brahma and became disposed
to shower his grace on us.

92-94a. Then both N&rayana and Pitamaha, with delight¬
ed minds, bowed down to Mahefvara. Gazing at his counten¬
ance they submitted thus—“If you are pleased with us and if
the boon is to be granted to us, O Lord, may our devotion to
you, the great Lord, be eternal.*’ Then, Lord ISa, Paramefvara,
laug hi ngly told me with a delighted mind.

The God said :

94b. “O Lord of the Earth, you are the cause of dis¬
solution, sustenance and creation of the universe.

95. O my dearly beloved Hari, protect this universe
consisting of the mobile and immobile beings. O Visjiu, I am
in the three different forms with the names Brahma, Vi?nu and
Hara. 1

96. Though I am devoid of Gunas and unsullied, 1 am
threefold due to the attributes for the function of creation,
sustenance and dissolution. O Vi?pu, eschew your delusion
and protect this god Brahma, the grand-sire of the worlds.

97-98a. The eternal Lord will definitely be your son. At
the beginning of the Kalpa, I, assuming a divine form (v.l.
terrible form) with a trident in my hand shall come out of your
mouth and be your son, bom of your rage.”

98b-99. Addressing thus, O excellent-most sage, god
Mahadeva showered his grace on me and god Brahma, and
vanished then and there. It was since that time the worship of the
T.iAga had been well-established in this world.

100. It is called Liflga, O Brahmapa, because it is the
Supreme form of the Brahman. O sinless one, thus the glory of
Liftga has been narrated to you by me.

1, The KP. tries to emphasize the oneness of the trinity of gods in so
many places in order to Counteract the divisive tendencies in different sects
in those times.

1.26,101-109

229

101* Only those who know Yoga* but neither Devas nor
Danavas, can understand this. This is the greatest knowledge
unrevealed and designated as Siva-lore.

102* We pay obeisance to that lord forever whereby
those who are endowed with the vision of knowledge see that
Lord* subtle and incomprehensible*

103* Obeisance to lord Mahadeva, the lord of Devas,
to Bhfngiti* Salutations to the blue-throated one, to the mystic
secret of the Vedas*

104. Hail to the terrible one, to the quiescent Sthapu,
to the cause of the Universe, the Brahman, to Vatnadeva, to
the three-eyed greatest Lord.

105* Always pay obeisance to Safikara, Mahe£a, Girl$a,
Siva. Ever meditate on MaheSvara. Ere long you will be liberat¬
ed from this ocean of worldly existence.” Thus the leading
sage was advised by Vasudeva*

106-107a. He mentally hastened to Lord l&na, the ail
pervading (lit. with faces all round) Lord* On being permitted,
the great sage bowed down his head before Krs^a, approached
Sambhu, the desired Lord* of Devas, the trident-bearing
lord.

107b-109* He who narrates this excellent chapter on
Linga, listens to or reads it regularly, becomes absolved of all
sins* After hearing even for once it becomes the performance
of the penance of VSsudeva. O leading Brahmagas, the man is
absolved of all sins* If one were to repeat this day after day,
one is honoured in the Brahmaloka.” Thus spoke the great
Yogin, lord Kfsna Dvaipayana.

(vX) went to the region dear to the trident-wielding lord of Devas.

230

KUrma Pur&na

CHAPTER TWENTYSEVEN

Ktfna's Return to His A bode—Description of the Royal Dynasties

Concluded

Sttta said :

1. Thereafter, Krsna who secured boons from Mahesvara,
begot of Jamba vat! his excellent son Samba 1 of noble soul.

2, Aniruddha of great strength was the son of Pradyuma.
Both of them were richly endowed with good qualities; they
were as if the other two bodies of Krsna himself

3-4. After slaying Kamsa, Naraka and hundreds of other
Asuras, after playfully conquering Indra and the great Asura
Bana and stabilising the entire universe and after re-establish¬
ment of the eternal Dharma in the world, Narayana made up
his mind to return to his own abode.

5. In the meanwhile, Bhrgu, and other Brahmanas came
to Dvaraka in order to see the eternal lord Krsna who had

* * V

accomplished his mission.

6. After bowing to and worshipping them and when they
had been comfortably seated alongwith the intelligent Rama*
the Atman of the universe (i.e. Krsna) said to them.

7. “O great sages, I shall now go to my Supreme abode
known as “ Vismi s s region/ 1 All the tasks of my mission have
been fulfilled. Be pleased to permit me.

8. Now, the inauspicious and terrible Kali Age has set in*
In this Age the people will become the followers of sinful
activities,

9. O excellent Brahmanas, you propagate that perfect
knowledge which is beneficial to the ignorant and whereby these
will be absolved of the sins of Kali Age.

10. Those persons who remember me, the Supreme Lord,
even once, in this Kali age, their sins perish.

11 - Those twice-born ones who worship me everyday
with great devotion in the Kali Age, in accordance with the
injunction prescribed in the Vedas, will go to my region.

1* Rukmim had a son called Samba (vide wp r ft ?4.Rl-82) but
J&mbavati's Sflmba is different. He was famous for hfc personal charms
and was much more famous than his namesake (Rukmit>rs son).

1.27.12-22

231

12, Thousands of Brahmanas, born of your family, will
cherish devotion towards Narayana, in the Kali Age.

13* The people who are devoted to Narayana attain the
deity that is greater than the greatest. Those who hate Mahei-
vara will not attain it.

14. The meditation, the Yogic practice, the penance
performed, the knowledge obtained, the Yajfia and other rites
of those people who hate Mahesvara, perish immediately,

15. Even he who worships me everyday with single-
minded devotion but speaks ill of god Siva, falls into ten
thousand hells for ten thousand years.

16. Hence, O Brahmanas, the censuring of god of Pafiupati
should be avoided mentally, physically and verbally, by my
devotees, by all means.

17. Those excellent Brahmanas who had been cursed by
Dadhica in the course of the sacrifice performed by Daksa, should
be shunned carefully by the devotees in the Kali Age.

18. Your descendants on the earth who censure lord
Isana and who have been cursed by Gautama, 1 are not worthy
of being conversed with by the excellent Brahmanas.”

19. All those great sages who were thus addressed by
Krsna said Om (i.e. Amen). Those excellent men hastened to
their respective abodes,

20. Thereafter, Narayana, Kr?na, the pervadcr of the
world, sportingly dissolved his own race and attained that
Supreme region.

21. Thus the race of kings has been succinctly recoun-
ted to you. It is impossible to describe it in detail. What is it
that you wish to hear further ?

22. He who reads or listens to the auspicious narration
of the races shall be freed from all sins. He is honoured in the
heavenly world.

I. This refers to Gautama’s curse to Brahmanas who with a desire to
rrturn to their hermitages after 12 years’ famine were not allowed to do so
through persuasion by Gautama. They created a fake cow which died at the
prohibitive word of Gautama and thus left him as he was the killer of a cow.

232

KUrma Purdna

CHAPTER TWENTYEIGHT 1

Arjuna's meeting with Vydsa

The sages said ;

1. O Suta, do narrate succinctly to us, the power (vX
nature) of the four Yugas viz. i —Krta, Treta, Dvapara and

Kali.

SUta said :

2-3. When Narayapa, Knna, had retired to his great
region, Partha, the son of Fandu, the tormentor of his enemies,
the highly virtuous soul, performed the subsequent obsequies.
He was overwhelmed with great grief On the way he saw sage
Kr^nadvaipayana passing by.

4. The expounder of Brahman was followed and surround¬
ed by his disciples and their disciples. Then Aijuna eschewed
his grief and prostrated himself on the ground like a staff,

3*6, With very great pleasure he enquired : “O great
sage whence are you coming ? O holy lord, to which place do
you wish to go so hurriedly ? By seeing you my profound grief
has disappeared, O lotus-petal-eyed one ! Counsel now what I
have to do,”

7, Sitting on the banks of the river and surrounded by
his disciples, the sage, the great Yogin Krsnadvaipayana said
to him.

CHAPTER TWENTYNINE

Narration of the Nature of Yugas 1

Vydsa said :

1. <£ 0 son of Fandu, this terrible Kali Age has set in.

Hence I am going to Varanasi, the auspicious city of the Lord.

U Ch. 28 is merely a background for the description of the way of
behaviour of people and social conditions presumed to have prevailed (and
prevailing) in different Yugas. This topic is popular with and hence
common to most of the Purdiias as we find it in Bh. F. xit.3.18-52, NF.L
41-M2S, VP. VI. 3,9*60 (to mention a few).

1 . 29 . 2-11

233

2, O mighty-armed one, in this terrible Kali Age, all the
people will be the pursuers of sinful activities. They will be
devoid of religious discipline of the four castes ( Varnas) and
stages of life (Aframas ),

3, In the Kali Age, 1 do not see any other atonement
capable of absolving the sins of creatures except staying at
Varanasi, 1

4, In all the three Yugas viz. Krta, Treta and Dvapara,
men will be noble-soulcd, virtuous and truthful in speech.

5, You are famous in the three worlds as one endowed
with fortitude and endearing to the people. Observe your own
great duty now in this age. You will be thereby free from
fear”

6, O excellent Brahmanas, on being advised thus by the
holy sage, Partha, the conqueror of cities of enemies, bowed
to him and asked him about the respective duties in the
different Yugas,

7, After bowing down to lord liana, the son of Satyavati
expounded to him everything about the eternal Tugadharmas
{the duties in the respective Ages),

Vjfdsa said :

8. O lord of men, I shall tell you the Tugadharmas succi¬
nctly, as it is not possible to explain them in detail by me,

9. O Partha, the first Yuga is said to be Krta by
scholars, then comes Tretd; the third Yuga is Dvapara and Kali
is the fourth,

10. It is said that meditation and penance are enjoined
(as the important dharma) in the Kfta Age, attainment of
perfect knowledge in the Treta Age, performance of sacrifices
in the Dvapara Age and charitable gifts in the Kali Age, 1

11. Brahma is the deity in the Krta Yuga* in Treta,
it is lord Ravi (sun), the deity in Dvapara is Vi$nu and
MaheSvara is the lord in Kali Age.

1, VV 2 sad 3 quoted in PaT&i&ra-m&dhmi, Prty&fcitta W. 9 and 10.
2* Quoted from Mum 1. 86. Cf. Mbh. $Mi 23.28, Vftu. 8.65-66,

234

KUrma Put&tut

12. Brahma, Visnu and the sun-god, all these are wor¬
shipped in the Kali Age too. But the Pinaka-bearing lord
Rudra is worshipped in all the four Yugas.

13, In the first Krta yuga, Dharma is glorified as having
full four feet. In Treta it becomes three-footed while it is
two-footed in Dvapara,

14-15. In Tisya (Kali age) it stands devoid of three
feet; it merely exists. In Krta Yuga the origin of subjects
was through religiously sanctioned copulation. The livelihood
was direct and devoid of greediness; the subjects were always
contented; they had all pleasures and enjoyments. O conqueror
of cities, there was no inferiority and superiority among them.
They were devoid of all distinctions.

16-17. In Krta Yuga, they had equal longevity and
pleasure as well as beauty. They were free from grief.
Adherence to truth and remaining in solitude was mainly
practised (?) People were engrossed in meditation and penance.
They were devoted to Mahadeva. They moved about here and
there without any specific desire. They were always delighted
in their minds.

18. O scorcher of enemies, the people stayed on moun¬
tains and in the ocean (or on the seashore), They had no fixed
abode. O Brahmanas, in due course of time, in the Yuga called
Treta, their taste and pleasure disappeared.

19-20a. When that Siddhi perished, another type of
Siddhi appeared. When the happiness of (getting flowing)
waters was obstructed, then shower of rain (carried by clouds
began to fall on the earth from thundering clouds.

20b-21, Even as the rainfall contacted but once the sur¬
face of the Earth, trees, that could be called abodes, appeared*
The purpose of subjects was served by the trees.

22-2 3a. In the beginning of Treta Yuga, the subjects
maintained themselves through them. After the lapse of a great
deal of time, because of their aberration, the attitude of passion
and greed set in suddenly.

23b-24a. It was due to their contrariety (aberrations)
through the influence of Kala (time) that all the trees that had
been their habitation perished.

L29,24b-36

235

24b-25, When the trees perished, the subjects born of
legal copulation became confused and perplexed. They began
to meditate on their Siddhi. Since they had the truthful medi¬
tation there appeared before them the trees that could be called
their abodes.

26-27, They yielded garments, fruits and ornaments for
them. In them alone was bom the honey, not originating from
the bees, but endowed with fragrance, colour and taste. The
honey of great virility was found in every leafy cup or cavity
of the trees. The subjects in the beginning of Treta Yuga
maintained themselves with that,

28* All of them were delighted and contented and
free from ailments, thanks to that Siddhi. Again after the lapse
of some more time, they were overcome by their greed.

29-30. They seized trees and took away honey
forcibly. As a result of their misdeed caused by their covetous¬
ness, the wish-yielding Kalpa-trees at some places became des¬
troyed alongwith honey. The subjects, therefore, were
extremely distressed due to severe cold, heat and heavy
rains,

31. Being afflicted by mutually opposite types of climates,
they made coverings (shelters) and clothes. After devising
means that counteracted the contradictory climatic changes,
they began to think of agriculture and trade.

32. When the Kalpa trees were lost alongwith honey
in the Treta Yuga, further Siddhis appeared before them.

33-34a. Their Siddhi facilitating agriculture or trade was
something different. They too had sufficient rain; The rain¬
water flowing to the lower level became streams of water
and rivers.

34b-35a, Thus when there was plenty of water on the
surface of the Earth, medicinal herbs grew, thanks to the con¬
tact of water and Earth,

35b-36. Though uncultivated by ploughing and unsown,
fourteen types of trees—both of rural and forest types and
shrubs grew up putting forth seasonal flowers and fruits. It was
then that their passion and covetousness spread everywhere.

236

KQm&Pur&$A

37, Due to the inevitability of the course of events and
as it was the effect of Treti Yuga, people forcibly occupied the
river banks and fields as well as mountains.

38, They seized trees, hedges and medicinal herbs
forcibly. Due to this misdemeanour and aberration of theirs,
the medicinal herbs entered Earth,

39, Later, king Prthu milked these out of Earth
at the behest of Fitamaha, god Brahma, grabbed them all in
their senseless fury against each other.

40-41. Good conduct became lost due to application
of force as well as the influence of times. On knowing this, lord
Brahma created the Ksatriyas for the establishment of
disciplined behaviour and for the welfare of Brahmanas.
The lord created discipline of the four castes and stages of
life in the Tret& Yuga.

42-43, He established the institution of sacrifice without
the slaughter of animals. Even in the Dvapara Yuga difference
of opinion set in among men. Considering the passion, covetous¬
ness, mutual fight and wrong conclusions in the mind (among
the people) one Veda of four feet appeared as three different
Vedas.*

44, In the beginning of all Dvapara Yugas, they (i.e,
the Vedas )are divided into four by Vedavyasas. {They are many
because they are different in the different sets of four Yugas).
The Vedas differ due to the difference (or delusion) in the
visions among the sons of sages or altered visions,

45. The Samhitas of RK, Yajus and Satnan are being
recited by the great sages by introducing Mantras and
Brahmanas with due changes in accents and syllables.

46-47a. O observer of good vows ! Due to general and
specialised methods and difference of views,** Brahmanas,
Kalpasutras, discussion on Brahman (Aranyakas &
Upanisads), Itihasa, Purana and Dharmaiastra came to be
composed,

*a better v.l. r In the tretf age, one veda comiited of four feet

(parts).

**v.U different interpretations due to general and sped*] outlook
(sSnAgri oa&ftdi caioa ).

I.29.47b-30.3

237

47b-48. People become detached due to various calami¬
ties such as drought, death and other mishaps. They become
depressed due to defects in speech, mind or body. Due to
detachment, they begin to ponder over the means of liberation
from misery.

49. After reflection and investigation they become free
from attachment. Then, they begin to see defects. It is due
to realisation of defects that knowledge becomes possible
in Dvapara.

50. O Brahma nas, the behaviour in Dvapara is due to
mixture of Rojas and Tomas. The Dharma that prevailed in
the first (i.e. Krta) Yuga continued in Treta Age,

51. It becomes agitated in Dvapara Yuga and it is
destroyed in Kali Age.

CHAPTER THIRTY

The Nature of Kali Toga

Vy&sa said:

1. In Kali age, 1 men who are always agitated by the
attribute of Tamas, commit delusion, malice and destruction
of saintly men and ascetics.

2. Epidemics of fatal disease, perpetual fear of hunger
and starvation, fear of droughts and destruction of countries
prevail in Kali Age.

3. Utterly bad subjects born in Kali Yuga are im¬
pious, deficient in food and highly furious but lacking in brilli¬
ance, liars and greedy.

1. A pessimistic picture of Kaliyuga is another feature of Pur&gic
predictions. Cf. Mbh. Vans Chi. 188, 190} Br. P. Ghs 229-30, Mt. P. 144,
32*47; Bh. P. xii-1-2; VP. VI. 1; probably those must be the soda! conditions
when Pur&tnas came to be written.

238

KQrma Pur&na

4. The fear of subjects is heightened due to ill per¬
formance of Yajflas, faulty study of the Vedas* evil conducts
and misleading heretical scriptures and defects in the rites
of Brahmanas.

5. In this age, twice-born persons do not study the
Vedas or perform sacrifices (or worship), People of low intellec¬
tual capacity will perform sacrifices and study the Vedas,

6. In Kaliyuga, the Sudras will have close association
with the Brahmanas by the use of spells and incantations as well
as through the sharing of beds* seats and food.

7* The kings who will be mostly Sudras will harass the
Brahmanas, Killing of the foetus and heroes will be of
common practice among kings,

8, The twice-born people will not perform ablutions,
Homos f Japas t offer of charitable gifts, worship of deities and
other holy rites*

9, In Kali age, the people censure Mahadeva,
Puru$ottama, Brahmanas, Vedas, Dharma£astras and
Furanas,

10, People perform various rites not found in the Vedas,
The Brahmanas would not have any interest in their prescribed
pious rites and duties*

11, People will have evil activities and conduct of
life. They will be surrounded by useless dissembling heretics.
They will be begging one another on many occasions,

12, In Kali age, common people will begin to sell
cooked food. The Vedas will be sold on the cross-roads, and
youthful maidens will sell their bodies,

13, When the close of Yuga is imminent, Siidras
calling themselves Jinas (subduers of sense organs) will perform
holy rites by shaving off their heads, wearing ochre robes and
black-antelope skins and keeping their teeth white, 1

14, People will be plunderers of crops of others and
deprivers of (other people’s) clothes. Thieves will be robbers

!

]* This refers to Buddhist Bhilcfus, The term «jina* meant ‘the
subduer of scute organs’ and is applied to the Buddha, Jainas {especially
Digtnbtm) are mentioned in V* 16 below*

1*30,15-24

239

of other thieves and there will be another killer of such
snatchers.

15. It is stated in Smftis that in the Kali age
there will be prevalence of extreme misery, shortness of life-span,
exhaustion of physical bodies, spread of sickness, sinful activi¬
ties arising from attachment to Adharma.

16* There will be some people wearing oclire-coloured
robes, some going naked (Jainas), some bearing skulls (Kapali-
kas), some will sell Vedas while others will sell sacred
places.

17. Seeing the Brahmanas seated, people of petty intellect
will make them move; Sudras depending upon kings may
even strike the leading Brahmanas*

18. O tormentor of enemies, Sudras will be occupying
lofty seats in the middle of Brahmanas* In Kali age, as a
result of the influence of times, the king will dishonour the
Brahmins.

19. Brahmanas, of insufficient learning, possessing ill-luck
and no great strength will begin to serve Sudras with flowers,
■ornaments and other auspicious articles,

20. O king, Sudras will not cast a glance at the
Brahmanas, worthy of respect and worship. It is the Brahmanas
who would stand at their threshold awaiting an opportunity for
service*

21. In Kaliyuga, the Brahmanas, dependent on the
Sudras, hover round and serve the Sudras seated in their vehicles
and eulogise them by songs of praise and prayer.

22. Dependent on Sudras, they teach them Vedas. Due
to the calamity of appeasing those without Vedas, they resort
to terrible atheism.

23. Even the excellent ones among Brahmanas will
sell the merit of penance, sacrifices and arts. As to Sannyasins,
there will be hundreds and thousands.

24. O ruler of men, destroying their own pious rites, they
<lo not attain that region. They sing about deities with worldly
songs.

25. In Kali age, there will be Brahmanas as well as

240 KBrma Purdpa

Kfattriyas who follow the course of conduct prescribed for
V&ma T&ntrikas, Paiupatas and Pailcaratrikas. 1

26. When perfect knowledge and the holy rites are lost,
when the whole world has become inactive, insects, mice, and
serpents will harass human beings.

27. Those Brahma nas who had been burnt completely
in the fire of the curse of goddess Sati formerly during
Dak$a’s sacrifice, will be reborn in the families of Brahmanas.

28. In the Kaliyuga, towards the close of that age, they,
with their mind overwhelmed by Tamas, will censure Mahadeva.
Theirs wilt be a futile pursuit of Dharma.

29*30. The Br&htnanas and others will be considered
heroes in their own communities. Those who had been cursed
by the noble Gautama, will incarnate in those wombs (families)
and they will revile god Hrsikefa, Brahmanas and expounders
of Brahman (or the Vedas).

31-32a. Persons practising vows not sanctioned by the
Vedas, of wicked behaviour and of futile efforts, will be deluding
all other people by exhibiting the fruits thereof. Their minds
are enveloped and vitiated with ignorance and these base people
follow feline tricks.

32b-3Sa. In Kali age, Rudra, Mahadeva is the great¬
est lord of the worlds. He is the deity of deities and he shall
achieve the welfare of all men.

33b-34. Sankara, Nilalohita, will take up incarnations for
the purpose of establishing the Srauta (Vedic) and Sm&rta
(belonging to the Smrtis) rites, with a desire for the welfare of
his devotees. He will teach his disciples the knowledge pertaining
to the Brahman.

35*36. Those who resort to the essence of Vedantas
(Upani$ads) and follow the holy rites indicated in the Vedas
and such of those holy rites as are pointed out with special
reference to the people of all castes, serve him in whatever man¬
ner they can. They overcome defects or sins of Kali Age and
attain the greatest region.

1, Although the doctrine of four Vyilba* repeatedly occur in the
KP., the wet was not much respected and is grouped herein with the Vim*
(left-handed’ practitioners of Tantrum) and FMupataa.

1.30.37-51

241

37. Although the Kali age is defective in many respects,
there is one great good point in it viz. a man derives very great
merit without any great strain.

38. Hence, after reaching the Yuga belonging to Mehci-
vara, a Brahmana shall, by all means and with special care, seek
refuge in Rudra, I Sana.

39. Those who bow down to Tsana of three eyes and
wearing the elephants hide, shall become delighted in their
minds and attain to Rudra and his greatest region.

40. Just as the obeisance paid to Rudra certainly yields
all desired fruits, one shall not derive that benefit by making
salutations to other deities.

41. In the Kali Yuga of such a nature, the only means
of purifying defects is the obeisance rendered to Mahadeva,
meditating on him and offering charitable gifts—So says the
Sruti,

42. Hence, if one wishes to attain the highest beatitude
one should eschew all gods other than god Siva and resort to the
three-eyed Mahe£vara.

43. Futile indeed is the very life, the charitable gifts, the
penance and the performance of sacrifice of those people who
do not worship Rudra, Siva, who is saluted by Devas.

44. Obeisance to Rudra the great God of gods, Mahadeva,
to the trident-bearing Tryambaka, Trinetra (the three-eyed
god). Salutations to the preceptor of Yogins.

45. Hail to the lord of Devas, to Mah&deva, to
Vedhas (creator), to Sambhu. Obeisance forever to Sthanu, to
Siva the Paramc$fhin.

46. Salutations to Rudra accompaniedjby Lima, to Maha-
grasa (devouring all in a mouthful), the cause of the universe*
I resort to the three-eyed celibate worthy of being a refuge.

47-51. I bow down to Mahadeva, Mahayoga (the great
Yogin) Hana, the consort of Ambika, the bestower of Yoga to
Yogins, to one enveloped by Yogamaya, the preceptor and the
venerable teacher of Yogins, to one who is accessible to the
Yogins, the Pinaka-bearing lord, one who enables people to cross
the ocean of worldly existence, to Rudra, to Brahma, to the
overlord of Brahma, to the eternal, omnipresent, quiescent
one, identical with Brahma, to one fond of Brihmanas, to one of

242

KUma Pur ana

matted hair, the embodiment of Kala, the formless one, Supreme
Ruler* to one who though multiform appears as of one form, to
onekuowable through the Vedas, to the Lord of heaven, the blue-
throated embodiment of the Universe and the pervader of all,
the seed of the universe, the fire (destroying the universe
At the time) of world annihilation, the fire of death, to the bes-
tower of desires and destroyer of Kama, to Lord Girisa whose
forehead is decked with a digit of the moon,

52. I bow to the extremely red god, who puts forth his
tongue, to the sungod, Paramesthin, the fierce Pa£upati, to the
terrible deity, to the refulgent sun, to the Supreme penance
(v.l. beyond darkness),

53. Thus the characteristics of the Yugas have been
succinctly recounted as also of the Yugas that have gone by and
that are yet to come until the end of the Manvantara.

54. There is no doubt in this that all the Manvantaras
are explained when oneManvantara is explained; all the Kalpas
are explained through the explanation of one.

55. In the Manvantaras, both past and the future, all
people are of identical names and forms and they identify
themselves with the same, 1 * 1

56. Thus advised by the holy sage, Svetavahana (Arjuna)
cherished in himself the greatest and unswerving devotion
to l£ana.

57. He made obeisance to the holy sage Krsnadvaipayana
who was omniscient, the creator of all, who was established as
Vi^nu himself,

58. Stroking Partha, the conqueror of enemies’ cities who
bowed to him, by means of his splendid hands, sage Vyasa spoke
to him again.

59. “You arc blessed, favourite with the Lord. In all the
three worlds there is certainly no other person like you who is a
devotee of Sankara, and the conqueror of enemies 1 cities .

60. You have directly perceived that lord Rudra who has
universal vision, has faces all round, who b the very embodi¬
ment of the universe.

I, VV* 54-55 constitute an explanatory paraphrase of dhdtf jathtponxm

akaipapat f

1 , 30 * 61 - 31.1

243

61* That divine lordly knowledge has been precisely
understood by you* The eternal Hr^Ikesa (Vyasa, his incama-
tion) himself has recounted it to you, out of delight.

62* Do you go to your own abode. It does not behove
you to grieve over it. With the greatest devotion seek refuge in
Siva worthy of being the refuge/*

63. After saying this and having blessed Arjuna, the holy
sage went to Sankara’s city in order to propitiate Siva*

64* At his instance, Fandu’s son Arjuna sought refuge
in Siva. He eschewed all karmas. He became devoted to him
through spiritual knowledge.

65. Excepting the son of Satyavatl (Vyasa) and Kr$na,
the son of DevakI, neither anyone has been, nor will be born
who is equal to Arjuna in the matter of devotion to Sambhu.

66. Obeisance forever, to the holy sage Vyasa son of

Parasara, who is quiescent, intelligent and of unmeasured
splendour*

67. Krsnadvaipayana is the eternal Visnu incar¬

nate. Who else can know in reality Rudra Faramesvara (the
Supreme Lord)*

68. (< Pay obeisance to that sage Krsnadvaipayana

(Vyasa), the son of Satyavatl and of ParaSara, who was a Yogin
of noble soul, the immutable Vi?nu himself/ 1

69. Thus addressed, the sages bowed to the noble

Vyasa, the son of Satyavatl, with the concentration of mind.

CHAPTER THIRTYONE

The Glory of Varanasi 1

The sages said ;

i. We are eager to hear what the highly intelligent sage
Kr?na Dvaipayana did after arriving at the divine city of
Varanasi*

1* This ii the holiest place for Hindus. As a birth-place of Piifva-
nitha. the 23rd Urthafikara of Jainat and that of KAfyapa Buddha and the

244

KUtma Pur&na

SQta said :

2. After reaching the divine city Varanasi and perform¬
ing ablution in Ganga, he worshipped Lord Siva, Viiveivara.

3. On seeing that the sage Vyasa had come there, the
sages who resided there* worshipped that leading sage.

4. Bowing down to him all of them requested him to
relate the meritorious story with reference to Mahadeva, that
destroyed all sins. They asked him about the eternal holy rites
leading to salvation.

5. The omniscient, great and holy sage recounted to
them the greatness of the Lord of Devas—the greatness based
on piety as pointed out by the Vedas**

6. Among those leading sages Jaimini, the great sage and
disciple of Vyasa, asked Vyasa about the eternal and mystic
significance of those religious duties.

Jaimini said:

7. O holy sage, it behoves you, the omniscient one, to
dispel one of our doubts. There is nothing which is unknown to
you, the great sage.

8-11. Some persons praise meditation. Others extol only
Dharma (piety), some other people praise Samkhya as well as
Yoga, while other great sages emphasize penance. Certainly
other great sages speak in praise about Brahmacarya (celibacy) *
Others speak highly of non-violence and yet others extol re¬
nunciation. Some praise mercifulness, charitable gifts and study
of the Vedas. Others speak highly of pilgrimage to holy places

place of Dharnw-Gakra-pravartawt by Gautama Buddha, it is sacred both to
Jainas and Buddhists. It was the capital of the kingdom of KUi^-
prob&bly the same Aryan tribe mentioned as Kasritcs in Central Asian
inscriptions. The Kltii are mentioned in the tfatapatha Br . XIII. 5.4.21. The
town is called Varanasi as it is situated between two 'rivers' Varagi
(mod. B&rpi) and Asi (trid* V. 63 below). Being a highly sacred place, it
has been eulogised and described in details in various Furft^as such aa the
Mt. P. Cha. 180-185, NP. II. Chs. 48-51, Pd. P.I. Cbs, 33-37, SK, P. IV
(KlU Khagda) and others. The KP. has devoted five chapters (Chs. 31-35)
for describing the glory of Virgins!.

*vJ. dfiarm&n uda-nidarfUOn religious duties ordained in the Vedas .' 1

1.31.12-21

245

and yet others praise the restraint of sense-organs. O leading
sage, be pleased to explain to us which of them is preferable and
most excellent. If at all there is anything else, it behoves you to
tell even if it is a great secret.

12. On hearing the words of Jaimini, Sage Krsnadvai-
payana bowed down to the bull-bannered deity (Siva) and said
in a majestic tone.

The revered Vy&sa said:

13. O excessively blessed one, excellent, very nice. O
sage, I shall explain what has been asked by you. It is the
secret of secrets. May the other sages too hear it.

14. This eternal perfect knowledge was explained by
l£vara formerly. It is a great secret disliked by non-intelligent
persons but resorted to by men of subtle vision.

15. This excellent knowledge, the best among alt types of
knowledge, should not be imparted to one who has no faith,
nor to one who is not a devotee of Parame$(hin; nor should it
be given to one who is not the knower of Vedas.

16. The goddess, seated on her divine seat on the peak of
Meru asked Mahadeva, Isana, the enemy of the Tripuras.

The glorious Goddess said :

17. O Mahadeva, O lord of Devas, O destroyer of the
distress of devotees, how can a man perceive you, the lord, in a
short while ?

18. O Sankara, the systems of Samkhya and Yoga, the
penance, the meditation, the Vedic path of action and other
things as well, they say, arc very strenuous and tedious.

19-20. O destroyer of Kama’s body, for the welfare of
all devotees, please expound that secret-most knowledge, resorted
to by Brahma and others, whereby the subtle lord will be visible
to all embodied beings whether Yogins of great knowledge or
men of confused minds.

lhara said:

21. This knowledge, excluded by (i.e. incomprehensible
to) the ignorant, is of great mysterious meaning and is not to be
revealed to anybody else. I shall explain it to you, precisely,
as mentioned by great sages.

246

KUrma Pur&qa

22, The city of Varanasi is my secret-most holy centre.
It is the cause that enables all living beings to cross the
ocean of worldly existence.

23* The great-souled devotees of mine who have taken
to the observance of my vows and who adhere to those great
observances, stay at that place.

24. It is the most excellent of all holy centres; the best
of all abodes; the most excellent of all types of knowledge; it is
my sacred place Avimukta. 1

25. The holy centres and shrines situated mother places,
in heaven, on earth and in cremation grounds are all found
here*

26. My abode is not in contact with the earth, it is in the
firmament. Those who are not liberated do not perceive it; the
liberated ones observe it through the mind.

27. This city is known as Avimukta (not deserted
by me)* It is the well-known cremation ground, 2 O beautiful
women; it is here that I annihilate this universe after becoming
Kala.

28. O goddess, of all my secret abodes, this is the most
lovable to me. Whenever my devotees go here, they enter me
alone.

29. What is offered there as a charitable gift, the Japa
performed there, the Homas f the Tajnas and the penances
performed there, the meditation, the study of the Vedas and
the knowledge pursued there—all these shall be inexhaustible in
benefit here*

30. All sins accumulated previously in the course of
thousands of births are annihilated, the moment one enters
the holy centre of Avimukta.

31-33. Brahmanas, Ksatriyas, VaiSyas, Sudras, those of
mixed castes, women, people of alien out caste origin, sinners of

1. According to NP. II* 48, LP. 92,45-46, SK.P.IV, 26.27, this place
(VSranaai) was never vacated (even during Pralaya or the Deluge) by god
Siva and is hence called A-vimukta. LP.1-92-143 give* another strange deri¬
vation : aut—sin, mukta— free from. *A place free from sins*.

2* Stmi&rta is another name ofV&r&pasJ, the explanation of which is
given here* The verse is repeated in Pd. P. 1. 33.14. This explanation is
repeated in SK* IV. 30.103-4.

1.31.34*43

247

mixed castes, insects, ants, and all other animals and birds, O
lady of excellent face, assume the form with the moon for crest-
jewel, the great bull for vehicle and possessing three eyes, if
they die in Avimukta in due course of time, 1 O goddess, they
will be born as human beings in my auspicious city-

34. A sinner dying in Avimukta never goes to hell*
All of them blessed by Igvara, attain the great goal.

35. Realising that salvation is very difficult to achieve
and the world is very terrible, a man should strike his feet with
stone and stay on in Varanasi.

36. O Paramesvari, it is very rare that a living being
attains penance* there, but to him who dies there, the goal is
conducive to liberation from worldly existence.

37. O daughter of the lord of mountains, thanks to my
grace, sin perishes here. But insensible men, deluded by tny
Maya do not perceive it.

38. Those who are deluded and enveloped by darkness
do not perceive Avimukta, They enter in the midst of faeces,
urine and semen again and again.

39. If buffeted by hundreds of calamities, a person enters
and stays at my city, he attains the highest beatitude from which
there i* no return,

40. He enters the abode of Siva that is free from births,
deaths and old age. That is the goal of those who seek salvation,
who have no further fear of death.

41-43. After attaining it a learned man shall feel that
they have attained their objective in life and are contented. The
excellent goal that is attained in Avimukta is not attained by
means of charitable gifts, or by penances, or by Tajfias or even
by learning. Learned men know that Avimukta is the specific
and efficacious greatest penacea for those people of different
castes, the casteless, the hated ones, the Cantatas and others,
those who are full of serious and intense sins.

1. VV. Repeated in Ml. P. 181.17-21; Pd. P.I. 33.17-20, Cf. NP. II,
48.51-52.

•v.L tapasd cApi p&tsya (to a person who though pm ified with penance,
attainment of liberation from Samwra a not easy if he dies at any other
place except VAr^;si},

248

Kama Pur&na

44. Avimukta is the greatest knowledge, Avimukta is the
greatest region, Avimukta is the greatest principle, Avimukta is
the greatest aad the most auspicious Bliss.

45. At the end I bestow the greatest knowledge and the
greatest region, on those who take an irrevocable vow of
staying in Avimukta.

46-48. These following holy and sacred places are well-
known in the three worlds*—viz. Prayaga, the holy Naimisa
forest, Sriiaila, the Himalaya, Kedara, Bhadrakarna, Gaya,
Puskara, Kuruksetra, Rudrakoji, Narmada, Hatakesvara, Salig-
rama, Puspagra, (v* 1, Kubjamra) Vamia (?), Kokamukha,
Prabhasa, Vijaye£ana, Gokarna and Sankukarna. 1

49-50a. Those who die at Varanasi attain the greatest
salvation. If one plunges in Gaiiga of triple streams (in
heaven, Earth and Pa tala) especially at Varanasi, the sins
committed in hundreds of births are eliminated.

50b-5Ia. Although Gahga and the performance of
Sraddha t charitable gifts, Jap&t and other religious rites can be
easily done at other places, it b rare that one gets the opportu¬
nity to do so at Varanasi.

51b-52a. A man staying at Varanasi should perform
TajHa and Homa everyday, offer charitable gifts and worship
other deities and perform penance subsisting on the air only.

52b-53a, Even if a sinner, a rogue and an impious man

1, Most of these holy places are known by their old names. Those
which have changed their names or are less familiar are noted below :

Bhadrakarna : (1) Karnali, on the south bank of Narmada, famous for
its Siva shrine vide KP- 11. 2fr-35 —De 31

(ii) Rudrakofi: a sacred place (1) in Kuruksetra or (2} on the Narmada
near its source at Amarakantaka —De 171

H^taktivara : A sacred place seventy miles to the south-east of Sidhpur
in Ahmedabad district—Dc 71. V&mana P. (37.78) locates it at Sapta-goda-
vari in Andhra Pradesh.

Kokdmukha : Varfiha k^etra in Purnea district of Bengal, on the
TrivenI (confluenceof Koiis) aboveNftthpur—De. 191.

VijqytSdna : Probably the same as Vijayeia in Kftimlra. It is one of the
most famous Tirthas in Kflimira near Cakradhara (HD IV. 821) in Wular
Fargmi (?)

Sahhikarpa —The Southern part of Varanasi—^De 177

I,3I*53b-63a

249

(were to visit Varanasi), his arrival at Varanasi will sanctify
three generations of his family.

53b-54a. Those who eulogise and worship Mahadeva at
Varanasi should be known as freed from all sins. They will
become Garteivaras, (the heads of Ganas or attendants of Siva),
54b-56a> At other holy centres, the greatest abode
(Mok$a) is attained by means of a thousand births, through
Yoga or knowledge or renunciation or through other means. But
those devotees of the lord of the chief of Devas who stay at
Varanasi, attain the great salvation even in a single birth,

56b-57. One need not go to any other penance grove
after reaching Avimukta where Yoga, perfect knowledge and
salvation, are acquired in a single birth- It is called Avimukat
because it is not deserted by me,

58-59a. That is the secret of secrets. After knowing this
one is liberated, O lady of fine eyebrows. The goal that is
assigned for those who seek the greatest bliss and those who
adhere to perfect knowledge and meditation, is attained by one
who dies at Avimukta.

59b-61a. All sorts of Avimuktas are mentioned by
Devas forever. But the city of Varanasi is more auspicious than
all those abodes. It is here that Mahadeva, Isvara himself
explains the Tarakabrahman (i,e. Brahman that enables one to
cross the ocean of worldly existence),

61 b-62a. That great principle which is greater than the
greatest is obtained in a single birth at Varanasi, O goddess,
62b-63a. Just as Avimukta is stationed in between eye¬
brows, 1 in the middle of the umbilical region, in the heart and
in the head and in the sun itself, is situated at Varanasi,

], In Yoga, certain pares of the body are believed to be locations
of certain holy centres. For example Sri-parvaia at the crest (head),
Kedira at the forehead, Varanasi between ibe eyebrows. The Jdbdla-
4ar$anopani$ad gives the list as fallows ;

Stl-patvaUirh $irat-sikdne Keddrarh tu laid fake j
Vdr&pati mahdptdjM bhruvor ghrdyasya madhy&nt jj
KttTukfttTajh Kuca-sth&nt, Pm&gath hrt-saroruhe /

Cidambararh tu hfn*madkya ddh&re komaldlayam 11
Saints of Maharashtra like Ekanath, Tuk&r&m look upon the body as
the holy place called Pandharpura and the soul as Vi filial a, the presiding
deity thereof.

250

KUrma Pur&nct

63b-64. The city of Varanasi is located in between the
rivers Varana and Asi P The principle of Avimuktaka is always
present. In the past or future there never has been or will ever
be a place greater than Varanasi.

65-66a, Just as god Narayana, Mahadeva and Sun-
god* abide there, so do other gods along with Gandharvas, Yaksas,
serpents and Raksasas. God Brahma, the grand-sire of the world
and the god of gods always propitiates me there,

66b-68. Those who have committed the Mahapatakas
(the great sins) and those who are greater sinners than they,
attain the greatest goal after reaching Varanasi, Hence, O
Mahadevi, he who seeks liberation should invariably reside in
Varanasi till death. After securing perfect knowledge he is
liberated. But there will be obstacles in the case of those whose
minds are vitiated by sins.

69. Therefore, one shall not commit sins physically,
mentally or verbally. O excellent Brahmanas, this is the secret
of the Vedas and the Puranas.

70-71 a. Perfect knowledge is dependent on Avimukta. I
doYiot know anything greater than it. Even as Devas, the
sages and Paramesthin were listening, this has been recounted
to the goddess by the Lord. It is destructive of all sins.

7lb-72a. Just as Narayana, the Supreme Person, is the
most excellent of all Devas, just as GiriSa is the most excellent of
all l^varas, so also this (Varanasi) is the most excellent of all
sacred places.

72b-73a. Only those persons who had propitiated Rudra
in their previous births do obtain the greatest holy centre
Avimukta, the abode of Siva,

73b-74a. Those whose minds are vitiated by the sins of
Kali age cannot perceive the abode of Paramesthin.

74b-75a, Those who always remember Kila and have
access to this city, get their sins of here and hereafter, destroyed
quickly.

75b-76a, If those who settle here commit sins, Siva the
embodiment of Kala, shall destroy them*

* mah&dtwidivtSvQT&t is meaningless, It is emended bj mahadevo diveiverah j

I.31.76b-32.3

251

76b-7 7a. Those who come to resort to this place, those
who seek liberation, are not born again after death. They do not
get submerged in the ocean of worldlv existence.

7 7b-78a. Hence, everyone should exert all means to
stay at Varanasi whether he is a Yogin or a non-Yogin, whether
he is a sinner or the most meritorious person.

78b* 79. If the mind is inclined towards AvimuEta that
should not be thwarted either due to the words of the public
or of the parents or through the arguments of elderly persons.”

S&ta said :

80, After saying this, the holy lord Vyasa t the most
excellent among the knowers of the Vedas, went to Varanasi along
with his excellent disciples.

CHAPTER THIRTYTWO

The greatness of Varanasi — The Glory of Orhk&rtSwra and

KritivdseSvara Lihgas 1

Suta said ;

1. The intelligent preceptor, sage Dvaipayana, surrounded
by his disciples, went over to the splendid and huge Linga
Orhkara that bestows salvation.

2. After worshipping Mahadeva, there, alongwith his
disciples, the great sage recounted its greatness to the sages whose
souls are purified by meditation.

3. This is that stainless Linga Orhkara by name. It is
very splendid. By its sheer memory, one is released from all
sins.

I, There arc hundreds of Lift gas at Varanasi. But $K» P. IV
(Kasikhanda) 73.32-36 enumerates 14 out of there as Mah&litigas.
Ofhk&reivara and Krttiv&sejvara are included in that and Ydtrd to them
every month is recommended (SK. P. IV. 73.39).

252

KUrma Purdna

4. It is here that the excellent supreme knowledge of five
Ayatanas {five-faced Siva ?), capable of granting absolute
emancipation from Samsara, has been always worshipped by
the sages.

5* Here the glorious Lord Rudra* god Mahadeva himself
who has assumed five-bodied {Paitc&yat&na) form and who bes¬
tows Mok$a on living beings, sports.

6. What is mentioned as the knowledge pertaining to
Palupati and which has five topics or imports is this stainless
Linga situated at Orhkara.

7. The five topics are super-quiescence* supreme peace*
knowledge* stability and cessation. These five are the five aspects
of the Linga of l^vara.

8. The Linga designated as Oiiikara is called Paftcaya-
tana (having five abodes) as it is the support of the five deities
viz. Brahma and others.

9. If at the time of death, one remembers the Linga
pertaining to ISvara* the unchanging Paficayatana Linga, one
enters the Supreme light and bliss.

10. Formerly* the celestial sages* the Siddhas and the
Brahmanical sages had worshipped Lord Isana here and had
attained thereby the greatest region (viz. Moksa).

11. O prominent Brahmanas, on the bank of Matsyodarl*
there is an excellent place, the secretmost, auspicious spot of the
extent of a Gocarina known as the excellent Oihkara.

12-13. O excellent Brahmanas ! In Varanasi the follow*
ing are the secret Lingas viz. Krttivasa* excellent MadhyameS-
vara* Viivesvara, Oiiikara and the fine KapardlSvara, Nobody
can know the secret (Lingas) except through the grace of
Sambhu.”

14. After saying this* the great sage, Kr?^ the son of
Para^ara* went to see the KfttivaseSvara Linga of the Trident¬
bearing Lord.

15. After worshipping it along with his disciples, the holy
sage* the most excellent among the knowers of Brahman, men¬
tioned the greatness of Krttivasas 1 (the deity wearing elephant
hide) to the Brahmanas.

1. For derivation see the legend in VV. 16-18. For its glory cf.
NP* II. 49.6-10, Pd. P. I. 34* 10. In fact KP. VV, 3-29 in thii chapter are
practically the same as Pd- P. L 34.1-25.

1.32.16*28

25 3

16. “Formerly a Daitya assumed the form of an elephant
in this place and came near Bhava (Siva) to kill those Brahmanas
who worship the lord here everyday.

17. O Excellent Brahmanas, in order to protect those
devotees, the three-eyed Mahadeva, favourably disposed to
the devotees, appeared out of the Lihga,

18. Contemptuously Hara killed the Daitya of the form
of an elephant with his trident. Its hide he made his robe. Hence
the lord is Krttivasesvara,

19. O leading sages, the sages attained the greatest Siddhi
here. They attained the greatest region with their own body.

20. Those who are glorified as Vidya, Vidyesvaras,
Rudras and Sivas surround the Krttivasesvara Lihga forever, and
abide here.

21. There is no doubt about this that those persons who
realize that this Kaliyuga is terrible and full of evil do not
leave Krttivasa and achieve their highest object in life,

22. In other places, salvation may or may not be attained
in the course of a thousand births. But at the shrine of Krt¬
tivasa, salvation is obtained in the course of a single birth.

23. They say that this abode is the place of residence of
all Siddhas. It is protected by Mahadcva, Sambhu, the lord of
Devas.

24. In every Yuga, the Brahmanas of self-control,
the masters of the Vedas, worship Mahadcva. They perform the
japa of the Satarudriya Mantra.

25. Meditating in their hearts on Sthanu, Siva, who is
present within everyone, they forever eulogize the three-eyed
Mahadeva.

26. Siddhas verily sang songs to those Brahmanas who
have resided in Varanasi and seek refuge in Krttivasa.

27. After securing the birth in the families of the Brah¬
manas very rare in the world and liked by all the worlds, the
ascetics have recourse to meditation, perform the Japa of
Rudra and meditate on Maheia in their minds.

28. The leading sages in Varanasi propitiate the lord and
the Ruler. Without attachment and desire, they perform
Yajfias, eulogise Rudra and bow down to Sambhu.

254

Ktitma Purina

29. Obeisance to Bhava of pure emotions and splendour;
I resort to Sthanu, Girisa, the ancient deity. I remember
Rudra who has entered my heart. I know that Mahadeva of
many forms.”

CHAPTER THIRTYTHREE

The greatness of KapardiSmra

SUta said :

1. After addressing the sages, -the intelligent sage Vyasa
went to see Kapardisvara, that unchanging Linga of the trident-
bearing lord.

2. O Brahmanas, he took his bath in the holy centre
PiSacamocana, performed the Tarpana rite for the Pitrs in
accordance with the injunctions and worshipped Sulin (the
trident-bearing deity).

3. Those sages saw a wonderful event there in the
company of their preceptor, whereby they accepted the great¬
ness of the shrine and bowed down to Hara, GiriSa.

4. A certain tiger of hideous features approached the
excellent KapardiSvara shrine in order to devour a hind.

5. The hind was much frightened in her mind. In her
agitation, she ran round and round the shrine and ultimately
submitted to the tiger.

6. The tiger of very great strength tore the hind with
its sharp claws and on seeing the leading sages, it went away
to another isolated forest,

7. When that hind fell dead in front of KapardlSvara
a great flame of fire lustrous like the sun was seen in the
sky,

8. (The flame of fire) had three eyes. It was blue-
necked and the crest was marked by the moon. It was seated on

1.33.9*15

255

-a bull and was surrounded by similar men (i.e« seated on the
bulls).

9. The firmament-dwellers showered flowers on his head.
He became the Ganesvara himself and vanished at the same
instant.

10. On seeing this wonderful event, (the disciples) the
chief of whom was Jaimini asked the infallible preceptor about
the greatness of Kapardlsvara.

11. After bowing down to the bull-bannered deity and
sitting in front of the lord, the holy sage recounted the greatness
of Kapardi£a.

Versts in Brackets

11 A. By sheer remembrance of the Lord Kapardlsvara,
the entire series of sins and passions, anger and other defects of
the residents of Varanasi perish.

11B. All obstacles are dispelled by worshipping Kapar¬
dlsvara. Hence, the excellent Kapardlsvara should be visited
constantly.

12. This excellent Lihga of Lord Kapardlsvara should
be worshipped assiduously and with care and eulogised by the
Vcdic hymns.

13. To the Yogins of quiescent minds, who regularly
meditate here, the accomplishment of Yogic Siddhi occurs
within six months. There is no doubt about it.

14. If one takes one’s bath in the holy tank of Fisa-
camocana 1 near this place and worships this lord, the sins like
Brahmana-slaughter and other similar sins perish.

15. O Brahmanas, formerly a great ascetic of praiseworthy
holy rites, well-known as Sankukarna, worshipped the trident¬
bearing lord.

]. The legend explaining the name Pii&ca-nuxarut (deliverer from the
jnmi of Piiacas or goblins) it given below in VV. 15-35. The legend is
repeated in Pd. P.I. 34.

There are many verses common to Pd. P.I. 35 and this chapter.

256

KUrna Pur&na

16. He performed the Japa of the Prartava (Om) having
the form of Rudra, He worshipped Rudra constantly by means
of flowers, incense etc. and hymns, obeisances and circumambula-
tions.

17. Taking up a perpetual initiation and celibacy the
Yogic soul stayed there* Once he saw a very hungry ghost who
had arrived there*

18. He was a mere skeleton of bones covered with bare
skin and was heaving deep sighs again and again. On seeing
him, the leading sage was overwhelmed with great sympathy*

19. He said—“who are you, sir ? From which land have
you come over to this place?’* The ghost who was being afflicted
by hunger spoke these words to him.

20. “I was a Brahmana in my previous birth. I was
endowed with plenty of wealth and foodgrains. I was blessed
with sons, grandsons, etc. I was eager to maintain the family.

21. Neither Devas, nor cows nor guests were
worshipped by me. Even a minor meritorious deed, even the
slightest of good action was not performed by me.

22. Once Lord Rudra, with the lordly bull for his vehicle,
the lord of the universe was seen at Varanasi. He was touched
and bowed to by me.

23. Then, ere long, I passed away. O sage but the
terrible face of Yama was not seen.

24. Having fallen into this ghoulish form of existence, I
am so much afflicted by hunger and so much overwhelmed
with thirat that 1 do not know what is beneficial or detrimental
to me,

25. O holy lord, if you see any remedy for uplifting me
from this ghostly type of existence please do it. I bow down
to you. I seek refuge in you*”

26. Sahkukariia who was addressed thus, said to the
ghost:—“There is none else in this world like you, who is of the
greatest meritorious deeds*

27. Since, formerly, Lord Siva, the Lord of the universe,
was seen, touched and saluted by you, who else can be equal to
you in this world ?

28-29. As a result of that holy action, you have come to

1 . 33 , 30-37

257

this place. Take your hath in this holy pond quickly and with
mental purity, so that you will be able to cast off this despicable
form instantaneously,”

30. That PiSdca (ghost) who had been thus advised by
the merciful sage, remembered the three-eyed excellent lord
Kapardi&vara, the ruler of the universe, concentrated his mind
and took his ablution into the holy pond,

31. As a result of the plunge, he died in the vicinity
of the sage. He was then seen in an aerial chariot that resembled
the sun himself,bedecked with divine ornaments with his beauti¬
ful crest marked by the moon.

32. Rising up and surrounded by Rudras stationed in
heaven and by incomprehensible Yogins. he shone like the rising
sun, the lord of all, surrounded by Valakhilya sages and others.

33. In heaven, Siddhas and Devas began to eulogise;
the charming celestial Apsaras danced; the Gandharvas,
Vidyadharas, Kinnaras and others showered flowers with bees
hovering round them.*

34. After attaining spiritual enlightenment through the
grace of divine Lord, he, being eulogised by groups of
eminent sages, entered the foremost sphere of the sun consisting
of three Vedas where Rudra himself shines.

35. On seeing the goblin-like ghost liberated, the sage
was delighted. He mentally thought of Maheia, Rudra, the
foremost of the wise. He bowed down to and eulogised
Kapardin.

Satikukarna said :

36. "I bow down to the eternal ancient Pum$a, the sole
protector, greater than the greatest. I go unto the master of Yoga,
the ruler, the sun, the fire, mounted on the large mass, (a better
vd~ beyond Kapila).

37. I seek refuge in you, the Brahman, (i.e. Vedas), the
golden one, abiding in the hearts of Yogins, devoid of beginning.
I seek refuge in you stationed in heaven, the holy great sage,
composed of Brahman.

*v,L with water mixed with them.

258

KfbmaPur&$a

38, I bow unto you, beyond Brahman, Sambhu endowed
with a thousand feet, eyes and heads, having a thousand arms,
the lord of Hiranyagarbha (god Brahma) , the three-eyed deity,
Beyond darkness.

39* For ever I bow down to and seek refuge in Siva, Lord
lia, the other shore of Brahman, from whom the universe origi¬
nates and by whom the auspicious one, the universe is dissolved
and all these have been brought up.

40. I bow down to you, the Sole Rudra, beyond all
symbols, of unmanifest form, self-luminous, the Lord of con¬
sciousness, the Supreme Lord who is beyond Brahman and
beyond whom nothing exists.

4L I bow unto your form which is beyond Brahman
iBrahmapHra ), the lord whom the Yogins visualize after attaining
Sam&dhi (the trance) wherein the Sablja form is eschewed (be.
in the nirmkatpa sam&dhi) when the Yogins become one with the
Supreme Atman,

42. I bow forever to you who are the ultimate form of
Brahman [Brakma-p&ra) which transcends names and which has no
special gratifications and whose form is beyond the ken of sight.

I take eternal refuge in you, the self-bom god.

43* I pay obeisance for ever to that ultimate shore of
Brahman whom those who are absorbed in Vedic discussion
realise to be formless, the very embodiment of knowl¬
edge about Brahman, undifferentiated, one without a second
yet they perceive it in multifarious form,

44, I bow for ever to your huge form called Kdla from
which the Prodk&na and Ancient Purusa have come out as a
Vivaria (illusion), to whom Devas pay respects, which is en¬
veloped in brilliance.

45* Forever, I seek refuge in Mahe£a, I resort to Sthanu,
Giriia, the ancient deity. I resort to Siva, the moon-crested
Hara, the wielder of the Pinaka bow. M

46* After eulogising Lord Kapardin thus, Sahkukarna
fell on the ground like a staff, repeating the auspicious Pranava
Mantra ( Om) ■

47. At the same instant the greatest Linga of the nature
of Siva manifested itself there; it was of the nature of knowledge

1.33.46-34.2

and bliss; it was non-dualistic and equal to a crore of fires
annihilating the universe.

48. That pure spotless sage Safikukarna, of the nature of
the soul of all, became merged in the stainless Linga; It was
something miraculous.

49. This great secret* the greatness of Kapardin has been
narrated. Due to Tamos Gum no one understands it* even a
scholar becomes deluded in this regard.

50. The devotee who listens to this sin-destroying episode
will be absolved of all sins and shall attain Forever the proximity
to Rudra.

51. The pure-hearted person who always reads the great
hymn called Brahmopdra both in the morning and at midday
shall attain Yoga.

52-53. <f We shall permanently stay here and see Kapar-
din, the lord of Dcvas for ever. We shall constantly worship
the three-eyed deity/* Saying thus, the highly refulgent holy
sage Vyasa stayed there along with his disciples, worshipping
Kapardin with concentrated mind.

CHAPTER TP

it

ITYFOUR

The glory of Varanasi: Tke Greatness of Madkyameivara 1
■SUta said :

t. After staying near Kapardisa for many years, the holy
sage went to see MadhyatneSa.

2.* There he saw the river Mandakini of translucent,
sanctifying waters, served by groups of sages. On seeing it, the
sage became glad.

1. This chapter deak mainly with the Madhyamefvara liiiga at Varanasi.
It need not be contused with the one in Pafica Kedln for which vide De 145.
*VV. 2-16 in this chapter are the same as Pd. P.1.37.1*19.

260

K&rma Purdpa

3. Beholding intently (at the river), the holy sage Dvai-
payana whose mind was purified with deep devotional feelings
and who was himself the knower of the rites of ablutions,
took his holy bath along with sages.

Bracketed verse :

3A. He the son of Satyavatl, worshipped Bhava (Siva),
the first cause of the worlds, with different kinds of flowers, after
entering the shrine alongwith the leading disciples.

4. After duly performing Tarpaija rites to Devas, to
the sages, to the Pltrii he performed the worship of trident-bearing
Madhyameivar a, If ana god Siva.

5. Then the tranquil devotees of Pafupati who had
besmeared their bodies with Bhasma (sacred ashes) came to see
Madhyamef vara. If vara, Rudra.

6-7. Their minds were attached to Omkara. They were
engrossed in the study of the Vedas. Some had matted hair.
Some had tonsured heads; they had pure sacred thread; some
had only the loin cloth, while others did not have any cloth. They
were quiescent and devoted to the discipline of celibacy. They
had full self control and were interested in perfect knowledge.*

8. On seeing sage Dvaipayana surrounded by his disciples,
the Brahman as worshipped him suitably and spoke these words.

9. “Who are you, O great sage ? Whence have you
come along with your disciples ?” Paila and other disciples
spoke to those sages purified by means of piety.

10. “This is the son of Satyavatl, the holy sage Kr$na-
dvaipayana. He is Vyasa and Hr$Ike£a (Vi?nu) himself by
whom the Vedas have been classified.''

11. To him, god Mahadeva, the Pinaka-bearing lord
himself, became the son named Suka, with a portion of his
part.

12. He has resorted to Mahadeva, Sankara, with heart
and soul and the greatest devotion and has attained that perfect
divine knowledge."

13. Thereafter, all those devotees of Pafupati, with hairs
standing on end due to excessive delight, spoke to Vyasa, the
son of Satyavatl, with a quiescent mind.

•v.l. expert in meditation and Vedftnta.

1.34.14*26

261

14* “O holy lord* the knowledge of Parametfhin has
been acquired by you by the grace of the lord of Devas. It is
the greatest knowledge pertaining to Mahesvara.

15. Hence, expound this excellent, unrevealed mystic
secret to us without any agitation. May we see the lord quickly
after hearing about him through your oral utterance.”

16. After dismissing those disciples the chief of whom
was sage Sutnantu, the most excellent among the knowers of Yoga
explained to the Yogins that great knowledge.

17. At that same instant a pure and excellent mass of
brilliant light manifested itself there. Those Brahman as got
themselves merged there and vanished in a moment.

18. Thereafter, the revered sage, the most excellent one
among the knowers of Brahman, recalled Paila and all other
disciples and recounted the greatness of Madhyameia.

19. It is here that the supreme lord Siva indulges in sport
alongwith his consort Parvatl, in the company of ga^as*

20. It is here that formerly Krsna, son of Devaki,
Hrsike^a stayed continuously for one year, surrounded by
Paiupatas.

21. Besmearing his body entirely withfAaona, and devot¬
ed to the propitiation of Rudra, Hari performed the holy vow
pertaining to Pafupati and propitiated Sambhu*

22. Many of his disciples devoted to the vow of celibacy
attained perfect knowledge, through his advice and perceived
Mahefvara,

23. Lord Mahadcva, the blue-red complexioned God
appeared directly before Kr?na. The bestower of boons that he
is, the lord conferred upon him excellent boons.

24. m O embodiment of the Universe ! Those of my devo¬
tees who worship Govinda with due rites and formalities, will
have engendered in them this divine knowledge pertaining to
livara (Siva).

25. There is no doubt in this that you will be the l£a,
worthy of being worshipped and meditated by the twice-born
people devoted to me, thanks to my grace*”

26. The tins due to BrShmana-slaughter, etc. of those
people who visit the lord of Devas and who meditate on Pin&ka-
bearing lord, perish quickly.

262

KUrma Pur&na

27* Those of Brahmanas who, though engaged in sinful
activities, give up their life (at this sacred place) will attain to
that Supreme abode. No doubt need be entertained in this
respect.

28. O Brahmanas ! They are verily the blessed ones
who take a holy dip in Mandakini and worship the great God,
the excellent Madhyameivara (Linga).

29. O Br&hmanas, anyone of these rites, viz, ablution,

charitable gifts, penance, Sraddha and offering of the balls of
rice (as performed duly at this place sanctifies upto the

seventh generation*

30. If they are performed at Kuruksetra when the sun
is devoured by Rahu (at the time of solar eclipse), the benefit
that a man derives therefrom is tenfold.**

31. After saying thus, the great Yogin stayed fora long
time in the vicinity of Madhyame£a, worshipping Mahesvara.

CHAPTER Tt

i]

1TYFIVE

Description of Various Tirtkas 1 : The glory of Varanasi concluded
SUta said :

1, Thereafter, the holy sage Vyasa, accompanied by his
disciples, the chief of whom was Jaimini, went to all these secret
holy places and shrines (as mentioned below).

2, The highly sacred place Ptayaga, ViSvarupa (which
is) more auspicious than Frayaga, the unsurpassable sacred
pond Kalatlrtha.

1. There are a number of sacred placet and liAgas at Varanasi. In
the SK.P, IV (KAfi Khagija) 10.86-97, Chs. 33 t 53, 55, 58 we meet with
numerous such shrines and ttrthas. L.P, and Pd. P.l are mentioned in previous
chapters. It ii not possible here to deal with each of the sacred places
mentioned herein for want of space. Modem works like Altekar’s History of
Btnares or a handbook for visitors £o Varanasi is recommended for further
details. It may t however, be noted that every sacred place tries to show that
all My places in the world are concentrated in it* Hence the claim of the
KP. to have Gayi or Prsylgs at Varanasi.

1.35.3-11

263

3. The extremely holy place called Aka£a and the
excellent sacred pond Anusa (v.l. Rsabha), the great Tirtha
Svarlina and Gaurl Tirtha that surpasses all.

4. The excellent sacred places Prajapatya as well a*
Svargadvara and what is called Jambukesvara and the excellent
Tirtha known as Ganna (Dharma ?).

5. The great Tirtha Gaya and the MahanadI Tirtha, the
highly sacred Narayana Tirtha and the unsurpassable Vayu
Tirtha.

6. Supremely sacred but hidden Jfianatirtha and the
excellent Tirtha Varaha; the highly meritorious Yama Tirtha
and the great Samvartaka Tirtha.

7. O excellent Brahmanas 1 He visited Agni Tirtha
and the excellent Kalakeivara Tirtha, Naga Tirtha, Soma
Tirtha and Surya Tirtha.

8. The excellent meritorious Tirtha Parvata, the excel¬
lent Manikarna, the prominent sacred place Ghajotkaca Tirtha,
Sri Tirtha and Pitamaha Tirtha.

9. (Vyasa visited) Ganga Tirtha, the excellent sacred
place Devefa, Kapila, Somcsa as well as the unsurpassable
Brahma Tirtha.

9A. { Verses in brackets)

The Lihga (at Brahma tirtha) should be worshipped.
Visnu installed that Liiiga of I $ vara while Brahma had gone to
take his bath.

9B. When Brahma returned after his bath, he asked
Han—“This Lihga had been brought by me. Wherefore did you
instal it ?”

9G. Vi?nu replied to him—“Since my devotion to Rudra
is greater than yours, the lihga has been installed by me.
But it will be known after your name (i.e. Brahma Tirtha)."

10. (Vyasa visited the following sacred places) : The
sacred place . Bhutesvara, and the Dharma-samudbhava (bom
of Dharma) Tirtha, extremely auspicious Gandharva Tirtha
and excellent Vahneya Tirtha (pertaining to the Fire-God).

11. O excellent Brahmanas ! (He then visited) the holy
centre pertaining to sage Durvasas, Homa Tirtha (v.l. vyoma-

KSrma Purina

264

tirtha), Candra-TIrtha, the holy Citrangadeivara and the
sacred Vidyadbaresvara.

12. Kedara, known as the most prominent holy place,
the unsurpassable Kalaftjara, Sarasvata, Prabhasa, Khetakarna

and the auspicious Hara Tirtha.

13. The great Tirtha called Laukika and the sacred
Himalaya, Hiranyagarbha, the sacred place famous as Go (or

Gopreksya) and Vrfadhvaja.

14. (He visited TIrthas called) Upaianta, Siva, the
excellent VyaghreSvara, the great Tirtha Trilocana, Lolarka and
the one called Uttara.

15. Kapala-mocana, the sacred place destroying the sin
of murdering Brahmanas, the highly meritorious Sukresvara

and the excellent Anandapura.

16. These holy centres have been mentioned in view of
their importance. It is impossible to enumerate all these Tirthas

in detail, O excellent Brahmanas.

17-18, The great sage, son of Parasara took his bath in
these different holy centres and worshipped the eternal deity.
He observed fasts (and other observances) there, performed
Tarpana rites to the Pitrs t and Devas, offered balls of rice
(Pintos) and went again to the shrine where Visve^vara Siva

was stationed.

19. The great sage took holy bath and worshipped
Mahalihga along with his disciples and told them— ft You may
go as you please,”

20. After bowing down to the noble soul, Paila and other
Br&hmanas went away. But he (Vyasa) made his permanent
abode at Varanasi*

21. He was quiescent, self-controlled. He took bath three
times a day and worshipped the Knaka-bearing deity. He main¬
tained his livelihood on alms* He remained a purified soul

devoted to the vow of celibacy.

22. O excellent Br&hmanas, on one occasion while he
stayed there, Vy&sa, of unmeasured splendour wandered for the
sake of alms but he did not get anything, 1

1. The story of Vyfaa** stay at Varanasi, hU curse to the town sad
expulsion from the place and permittiott for entry on the 8th and the 14th

1.35.23-33

265

23. Then the sage was overwhelmed by great anger.
He said “I shall create obstacles for all men staying here
whereby their achievement will become deficient.”

24. At the very same instant, the great goddess, the
sharer of half the body of Sankara, assumed human form
and appeared there out of affection.

25. “O Vyasa, of great intellect, the city should not be
cursed by you. You take the alms from me.” After saying this,
Siva gave him the alms.

26. Then the great goddess told him again—“O sage,
since you are irascible, you must not stay here as you are
always ungrateful,”

27. Thus addressed, -the holy lord realised the great
goddess Siva through meditation. With humility he bowed down,
eulogised her with excellent hymns and said :

28. O Sankari, be pleased to permit me to enter the city
on the A?t an u and Caturdaii (eighth and the fourteenth) day,”
saying ‘so be it 1 , the goddess permitted him and disappeared.

29. Thus the holy sage Vyasa, the ancient great
Yogi realised the good points of the holy centre, and stayed
near it.

30. It is after knowing that Vyasa was stationed in the
holy centre, that the learned men resorted to it. Hence a man
should by all means, reside in Varanasi.

SUta said ;

31. He who reads the greatness of Avimukta, listens to
it or narrates it to the quiescent Brahman as, attains the Supreme
goal.

32-33. One who reads or narrates this in the course
of a Sraddha or a rite pertaining to Devas, at the time of
day or night, on the bank of a river or in the temple of gods
(attains the same). The devotee, after taking bath and with
mental concentration and remaining free from passion and anger
should perform the Japa of Ife and make obeisance to him.
He then attains the greatest goal.

tithi described in vv 22-29, is repeated in Ml. P* 185.17-45 and SK. P, lv-96
the only difference being that there Siva gives him the alms while here in
Kf. it it hit contort Mah&devl.

266

K&ma Putdnar

CHAPTER THDRTYSIX

Description of the greatness of Praydga

The sages said :

1- The greatness of Avimukta has been precisely recount¬
ed by you. O sage of holy vows, narrate now the greatness of
Prayaga 1 to us.

2. O Suta ! Knower of all such topics as you are* be
pleased to relate to us the great and well-known sacred
places that are there (at Prayaga).

SUta said :

3. O sages, listen all of you, I shall narrate in details
the greatness of Prayaga where the deity god Brahma abides.

4. To you all I shall relate it, as it had been narrated
to the noblc"«ouled Yudhigthira, son of KuntI, by Markagdeya.

5. After killing the Kauravas, king Yudhisfhira, along'
with his brothers, was overwhelmed with deep sorrow and
became deluded.

6. Not long after that, Sage Markandeya of great penance,
came to Hasttnapura and stood at the entrance-gate of the
palace.

7. On seeing him, the gatekeeper reported immediately
to the king : "Desirous of seeing you, Sage Markandeya is
waiting at the gate/’

8. Yudhifthira, the son of Dharma, rushed hurriedly to
the gate and greeted him. "O great sage, welcome to you who*
have come to our door.

1. Fnyfiga (mod. Allahabad) was the ancient capital of Alia Icing*
beginning from Furftrava*. Great Kings like Nahuja, Yiyiti, Pflni and
BharaU ruled here. The site of their capital* Pratifth&na* is at jhusi just near
Allahabad, It is one of the three holiest places of Hindus, the other two
being Varanasi and Gtyl. Puriqai have eulogised these three places in
hundreds of verses (many of which are common). We find Frayiga glori*
tied in the Mbh V\ m. 85*69*97, AiwMsana 25.36-38} Mt* F. Ghs. 103*112^
Pd. P,Ip Ghs. 40-49, SK.P. IV. 7.45-65. Kp. sham many of these verses as
can be seen later.

1,36.9-19

267

9. Fruitful has been my life today; my family has been
emancipated from Saifis&ra; O Sage, when you are pleased with
me, my ancestors will ever feel contented.’*

10. Thus, the noble-souled Yudhisjhira worshipped that
sage by seating him on the throne, offering him water for wash¬
ing his feet and by duly honouring him.

11. On being asked, Markan^cya enquired ofYudhi?(hira
<e Why do you get bewildered ? It is after knowing everything
that I have come/'

12. Then king Yudhisthira bowed down his head and
said : M TeIl succinctly those things whereby I shall get rid of
my sin.

13. O excellent sage, in the battle where we clashed with
the Kauravas, many innocent persons have been killed by us.

14. It behoves you to recount that remedy whereby we
shall be relieved of sin brought about by violence as well as
accumulated in the course of several previous births.”

M&rkantfejta said :

15. O highly blessed king, listen. O scion of the family
of Bharata, what you ask me shall be explained. Visiting
Prayaga is excellent as it is destructive of the sins of men.*'

16. O ruler of men, lord Mahadeva, Rudra, stayed there.
Lord Brahma, the self-born deity, abides there alongwith other
Devas,

Yudhisthira submitted :

17. “O holy lord, I wish to hear about the fruit of
pilgrimage to Prayaga. What is the goal attained by the persons
who die there ? What is the merit that accrues to those who
take their ablutions there ?

18. Mention the benefit derived by those who reside in
Pray&ga. Indeed this is known to you. Please relate it to me*
Obeisance be to you.”

M&rkandeya said:

19. “O dear one, I shall recount to you the fruit of
ablutions in Prayaga. It was heard by me as it was being recount¬
ed by great sages formerly.

368

Kfirma Purdnc

20. This is the holy place sacred to Prajapati. It is well-
known in the three worlds. By taking their hath here, people
attain heaven. Those who die here arc not reborn. 1

21. Brahma and other Devas gathering together at that
place afford protection. There are many other holy places there,
that dispel sins.

- >^ 22. I cannot recount it in even hundreds of years. I
shall succinctly narrate to you the glory of Prayaga,

23. Prayaga extends over an area of sixty thousand
Dhanus—that includes Ganga. The sun-god with seven horses
to his chariots always protects Yamuna. 1

24* Indra himself abides in Prayaga. Hari protects this
zone which is revered by all Devas.

25. Mahe£vara, armed with the trident, protects the
Nyagrodha (holy fig tree) for ever, Devas protect the holy place
that is auspicious and dispels all sins.

26-28. Persons enveloped by their own Kamum never
attain to that place. O king, whatever slightest sin a person
has incurred is totally destroyed by the remembrance of
Prayaga—nay even by the sight of that sacred place or by the
utterance of its name, or by the application of clay (from
that tirtha)J O leader of kings, there are five sacred tanks, in
the middle of which Ganga flows.

29-30. The sins of the person who enters Pray&ga perish
at the very same instant. He who remembers Ganga even
from thousands of Yojanas attains the greatest goal even
if he be a man of evil deeds* One who glorifies it, is released
from sins. Thanks to its vision he meets with good fortune or
prosperity,

31. By touching or being sprinkled with its water, a
person is honoured in the region of gods, even if such a man be
sickly, indigent or infiiriated.

1. OT ML P. 104*5, 111.14, NP. 11. 63.127-26.

2. For the abidance of deities protecting different parts of Prayiga
CL Mt. P. 111.4*10 Pd* P. L 41 6-10.

3. Cf. Mt. P. 104.12 and with flight variations AP* 111,6-7 and Mbh,

Vena 85.80*

L36.32-45

32. It is the redeemer of Pitts and destructive of tins.
The ocean of worldly existence is crossed by those who take
up residence at Prayftga,

33. Leading sages say that one derives desired pleasures
if one casts off one’s life with special efforts after reaching the
confluence of Gahga and Yamuna.

34-35. He enjoys himself with aerial cars, lustrous
like radiant gold, stationed on the sphere of the sun (v.l.
luminous like the sun), splendidly brilliant with all sorts of
precious stones, flying a variety of colourful banners, possess¬
ing auspicious characteristics and thronged with excellent dam¬
sels. He is wakened up from sleep by the sound of vocal music
and musical instrument^.

36-37. Even before he remembers his birch, he is honour¬
ed in heaven. When all his meritorious Kamos are exhausted
and the excellent person b dropped down from heaven, he is
born in a flourishing family richly abounding in gold and pre¬
cious stones. He remembers that very Tirtha (viz. Prayaga) and
goes there thanks to that remembrance.

38-41. Prominent sages proclaim 1 that whether it may be
in his native land, a forest, a foreign country or his own house,
one who abandons life remembering Prayaga attains Brahmaloka.
He goes to Brahmaloka where there are sages, ascetics and
siddhas and where the Earth b golden and contains trees yield¬
ing all desires. He rejoices on the beautiful and auspicious banks
of the river Mandakini full of thousands of women. As a result
of the acts performed by him here (on the earth), he rejoices in
the company of sages and is worshipped by Siddhas, Caracas,
Gandharvas, gods and demons.

42-43. Falling off the heaven, he may become the ruler
of Jambudvipa. Then, remembering hb auspicious deeds
frequently, he becomes meritorious and well behaved—so we have
heard. Physically, mentally and verbally, he is well-founded in
truth and piety.

44 . 45 , If anyone casts off a mouthful of food in the
middle of Gahga and Yamuna (he derives the benefit thereof).

1. Cf. Mt. P. 105.8-11.

270

KUrma Purdna

If a man receives, as charitable gift, a piece of gold or a pearl or
any other thing in his own rite or during the obsequial rites of
Pitrs, his visit to the Tirtha is fruitless as long as the benefit is
enjoyed by the receiver of those gifts-

46. Hence, one should not receive gifts in Tirthas or holy
shrines. A Brahmana should be alert in the case of all conditions.

47-48. If a man makes a gift of tawny or red cow or a
black milch cow with its horns adorned with gold and its hoofs
adorned with silver and ears covered with garments, he is
honoured in Rudra-loka for as many thousand years as there are
hairs on (the cow’s) body. O excellent man.

CHAPTER THIRTYSEVEN

Glory of Praydga : The Procedure of Pilgrimage
M&tka$4eya said :

1. O dear one, I shall tell you the order and procedure
of pilgrimage to the holy centres according to the injunctions of
sages. I shall tell you according to what I have seen and
heard,

2. Listen to the result if a man, desirous of making a
pilgrimage to Prayaga, rides on a bullock at any place. 1

3-4, He stays in a terrible hell for many years, nay, for
ten thousand or hundred thousand kalpas. After his return from
there, he will face the terrible fury of cows and bulls. If a man
leaves off his sons in their childhood without food to eat, the
Pitrs do not accept the water libations offered by him,

5*6a. In accordance with one’s own self, one shall make
arrangements for gifts to Brahma^as. If any one undertakes the
pilgrimage in a vehicle in view of his riches or due to greed or

1. W. 2*4 the same as Mt. P. 106.4-5.

.1.3 7.6b-17

271

delusion, his pilgrimage shall be fruitless. Hence, one should
.avoid vehicles. 1 *

6b-7. He who gives his virgin daughter in marriage at
the confluence of Gahgi and Yamuna in accordance with the
Ar$a procedure (i.e* pertaining to sages) and befitting his afflu¬
ence, does not perceive the terrible hell as a result of that holy
rite.

8 . He who resorts to the root of the holy Banyan tree and
abandons his life there, goes to the northern Kurus and rejoices
Tor endless time. 3

9-11. Grossing heavens he goes to the region of Kudra
where Brahma and other Devas are present. So also the (guardi¬
ans of the) quarters, the rulers of the worlds, all Pt7r,f s those
who inhabit in these worlds and also the other Brahmana sages,
the chief of whom is Sanatkumara, Nagas (Serpents), Suparnas
and Siddhas are seated permanently. Lord Harj too stays there
honoured by Prajapati.

12, O tiger among kings, Prayaga is well-known in the
three worlds. The middle of Gaiiga and Yamuna is known as the
^loin-region* of the Earth,®

13, A person of praiseworthy religious vows, who per¬
forms ablutions in the confluence attains the benefit equal to
that of performing the Rajasuya and the horse-sacrifice.

14. O dear one, neither at the instance of the mother
nor at the report of the common people should your mind to
perform pilgrimage to Prayaga, be dissuaded.

15, O scion of the family of Kurus, sixty thousand Tirtkas
■and other sixty crores of sacred places are present here (at
Prayaga).

16. The goal attained by one who gives up his life at the
confluence of Ganga and Yamuna is the same as obtained by a
learned man who has renounced the world as a Sannyasin
and who is endowed with Yogic power,

17. O Yudhisthira ! People staying in different parts of
the world do not live a real life in this world (if they do not

1. Cf. Mt. P. 106 J.

W. 8-9 the same as Pd. P. 1.43.11.

3, Cf. Mbh. Van* 85.75, Pd, P. 1. 39.60, Mt. P. 106,19.

272

KUrma Purina

visit Prayaga). Those who have not reached Prayaga (for pilgri¬
mage) are the most deceived ones in the three worlds.

18. Thus on seeing the holy place Prayaga, the greatest
region, one is absolved of all sins like the moon from the clutches
of Rahil.

19. Kambala and Afvatara are the two Nagas on the
southern bank of Yamuna. By taking ablution there and
drinking the waters thereof, one is relieved of all sins.

20. If an intelligent man goes there and takes his bath
there*, he will redeem ten previous generations and ten future
generations by the grace of Mahadeva.

21. By performing ablutions, a man obtains the fruit of a
hone sacrifice. He attains the heavenly world (and stays there)
till the dissolution of all living beings (at the time of
Pralaya ),

22. On the eastern side of Ganga a man** becomes
famous in the three worlds (if he dies there). There is a famous
cavity in the earth called Sarva-Samudra and the well-known
(township called) Pratisfhana (mod. Jhuai, near Allahabad,
across Ganga).

23. If a person stays there for three nights observing
celibacy and with his anger controlled, he being absolved of
all sins and of pure soul gets the fruit of performing a Hone-
sacrifice.

24. To the north of Pratisfhana and to the left hand side
of Ganga, there is a Tirtha Haihsaprapatana. It is well known
in the three worlds. 1

25. By its mere remembrance the fruit of a horse
accrues to one. He is honoured in heaven as long as the
moon and the sun shine.

*v.l. tth&nam : If a person visits the shrine of Mah&deva after going
there.

**The reading mjnatm ip the VeAk. text cannot be satisfactorily
translated (as can be seen from this), the v.l. Khy&iimin tifp& (given in the
footnote) is better. It meant, "O Icing, on the eastern side of GaAgA
•hurt is a cavity in the earth famous in the three worlds as Jerse-Ahmid^a
and also {the township called) PratifthSna,

I. Cf. Mb P. 106.32; AP. 111.10.

1 . 37 . 26-36

273

26. Listen to the fruit that one attains if one casts off
one’s life in the wide beautiful sand bank of Ganga named
Urva£ipulina which is white like swans or which appears white
due to the swarms of swans. 1

27. O ruler of men, he stays along with the Pitrs in^the
heavenly world for sixtysix thousand (lit, sixty thousand and
sixty hundred) years.

28. If a man remains celibate and pure and performs
worship with concentration of the mind, in the beautiful
Sandhyavata, he shall attain Brahmaloka. 2

29. He who casts off his life after reaching Koti-tirtha,
is honoured in the heavenly world for a thousand crores
of years,

30. No doubt need be entertained about the fact that
the area through which the highly blessed Ganga which has
many sacred places and penance groves on its bank, flows is
known as a Siddhi Ksetra.

31. Gahga is called Tripatha (having triple paths) because
it redeems human beings on the Earth, serpents in the nether-
worlds and Devas in the heaven.

32. As long as the bones of a man lie in Ganga, he
is honoured in the heavenly world for so many thousand years.*

33. Gahga is the sacred-most of the sacred places. It
is the holiest of holy rivers. It is the bestower of salvation for
all living beings, even to the great sinners.

34. Gahga is easy of access everywhere but is of difficult
access in three places viz. at Gangadvara (place of source), at
Prayaga and at its confluence with the ocean. 4

35. There is no goal (means of salvation) on a par with
Gahga to the living beings whose minds are overwhelmed by
sins and who are in search of way of deliverance from sins.

36. It is the most sacred of all sacred things. It is the
most auspicious of all auspicious things. It has fallen off from

!. VV. 26-27 CfMt. P. 106. 34-42; Pd. P. 1.43.34-42; NP. 11.63.
140-149, The textual similarity is worth noting.

2. Cf. Mt. P. 106,43; AP. IIU 3.

3. Cf. Mt. P. 106.52; NP. II. 43.109; 62.51.

4. Cf. Mt. P. 106 54, Garucja I. 81,1-2.

274 Karma Pur&na

the matted hair of Mahe£vara. It dispels sins and is
auspicious.

37* The best Tirtka in the Krta Yuga is Naimisa
forest; in the Treta, the Fuskaralakc is the most excellent;
in the Dvapara, Kuruksetra is the most excellent and in the
Kali age, Ganga is of special efficacy in washing off sins. 1

38. People resort to Ganga alone and that too
especially at Prayaga. O king, there is no other antidote for the
terrible Kaliyuga *.

39. If a man dies in Ganga whether willingly or without
any desire, goes straight to Heaven and does not see hell.

CHAPTER THIRTYEIGHT

Glory of the holy Rnamocana
M&rkanitya continued :

1. In the month of Magha (Jan-Feb,), sixty six thousand
Tirthas go over to the confluence of Ganga and Yamuna. 3

2. A man who takes bath in Prayaga for three days in
the month of Magha, attains that fruit which a religious gift of
a hundred thousand cows yields. 3

3-4. If a person who has the full complement of the five
sense organs, who has no deficiency in any limb and who has
no ailment performs the rite of Karisagni 4 (i.e. immolation of

*v.I. There is no other remedy to wash off sins incurred in the Kali

Age.

1. Cf. Mhh. Vom, B5,B9; also Pd P. I. 39.01-90.

2. Verbatim the same as Mt. P. 107.7, Cf. Mbh. Anuiasana 25,36*37.

3. Cf- Pd. P. I. 44.8.

4. For suicide by self-immolation to cow-dung fire, this text is similar
toMt, P. 107.9, NP. 11.63,154, Pd. P, L 44.3, Vide Prof. K.C. Chatto-
padhyaya’s Paper on Suicide at Prayaga 1 (Journal U.F. Hist* Society
X. 65ff) * The practice became outdated even before the advent of the
British as Kaiiwjya, vide HD. III. pp. 939,958-59.

1.38.5-16

275

the body in the cowdung fire) at the confluence of Ganga and
Yamuna, O ruler of the Earth, he is honoured in the heavenly
world as many thousand years as there are pores of hairs in his
body.

5. After enjoying extensive pleasures, he falls off from
heaven and becomes the lord of Jambudvlpa. He attains the
same Tirtha once again.

6 . If {in order to cast off his body) a person enters
water at the world famous confluence (at Prayaga)» he becomes
liberated from all sins, as the moon devoured by Rahu
becomes completely brilliant after the eclipse.

7. He attains Somaloka (region of the moon) and he
rejoices with Soma (the moon) for sixty-six thousand years.

8 . From heaven he rejoices in Indra’s world resorted
to by sages and Gandharvas. O leader of kings, falling off from
that place, he is born in a prosperous family.

9 . If a man stands topsyturvy with the legs up and the
head below and drinks water from the current of Gahga
he is honoured in the heavenly world for seven thousand
years.

10. O leader of kings, fallen off from that place, the man
becomes the performer of the rite of Agnihotra, Enjoying
extensive pleasures, he resorts to that Tirtha once again.

11-12. Listen to the benefit attained by one who severs
his limbs and offers pieces to birds and who is devoured by
the birds. He is honoured in the Somaloka for a hundred thou¬
sand years.

13-14a. Falling off from that place, he becomes a pious
king. He will be endowed with all good qualities and handsome¬
ness. He will be a great scholar and of pleasing words. After
making charitable gifts and enjoying pleasures, he resorts to
that Tirtha once again,

I4b-16. On the northern bank of Yamuna and to the
South of Prayaga, there is the greatest Tirtha as known
J^Qapramocana. If he spends a night there and takes a bath, he
becomes relieved of the burden of debts. He attains heavenly
world. He becomes free from debts permanently. 1

I, For (tuuwcona Tirtha Cf. Pd, P. I* 44.20,

276

KUrma Purtina

CHAPTER TE

If

1TYNINE

The Glorification of Praydga : Yamuna and the Tirthas thereof

Mdrkandeya said :

1. Here flows along the highly blessed Yamuna, the
goddess, daughter of the Sun-god, the most famous river in the
three worlds.

2. Yamuna goes along the same path through which
Gahga flows, glorifying the name of which thousands of
Yojanas away, is destructive of sins.

3-4a. By taking bath and drinking water at the place
where Yamuna flows, one becomes free from sins and sanctifies
his family upto the seventh generation. He who abandons his
life there attains the highest destination.

4b-5. On the southern bank of Yamuna, is the holy
place known as Agnitlrtha. 1 To the west is the sacred spot
of Dharmaraja which is known as Anaraka (Non-hell). Those
who take bath there go to heaven. Those who die there are
not reborn.

6 . There is no doubt in this that a pure person who takes
his bath there on the fourteenth day in the dark half of the
lunar month and propitiates Dharmaraja, becomes free from
great sins.

7. The learned men have proclaimed thus that there
are ten thousand holy places and there are ten crores of other
sacred spots also abiding in Prayaga.

8 . Vayu has mentioned of three and a half crores of
Tirthas in heaven, in the Armament and on the Earth. Gahga is
stated to be on par with all these.

9. The region through which the highly blessed Gahga
flows is itself a penance-grove, the tract of land which resorts
to the banks of Gahga is known as Siddhi-ksetra.

10 . That is a holy place, that is the penance-grove, where
god Mahefvara, Mahadeva, the overlord of Devas resides
alongwith Madhava.

1. Cf. Mt. P. 108.27; Pd. P. 1.45.27.

1.39.11—40.1

277

11. This truth has to be repeatedly communicated into
the ears of twice-borns, of good men, of the son, of the
friends as well as into the ears of the closely following (i.e.
devoted) disciple:

12. “This ( Tirtha ) is blissful or conducive to wealth
and attainment of heaven; it is pure, meritorious, beautiful,
sacred, excellent and it heightens piety,

13. This is destructive of all sins; this is a great secret of
the great sages. A Brahmana who pursues his self-study of the
Vedas here shall attain purity.

14. The pure man who always listens to this holy centre
of great merit, always derives ability to recollect previous
birth. He rejoices in heaven.

15. Those Tirtkas are attained by good men, who guide
disciplined persons. O scion of the family of Kurus, perform
ablution in the Tirtkas, Do not be of crooked intellect.”

16. After saying thus, the holy and great sage
Markandeya recounted to him the Tirtkas that are on the earth.

17. On being asked, the sage recounted to him in details
the structure and the positions of Lands and the seas and
the position of planets and other luminaries. After describing
everything, the sage went away.

Sfita said:

18. He who gets up early in the morning, listens to or
recites this is released from all sins. He goes to Rudraioka.

CHAPTER FORTY

The arrangement of ike Universe

The sages said:

1 . The sages of the Naimisa forest who were thus
addressed, asked Suta, the great sage, about the definite theories
on the position of the Earth 1 (planets, etc.)

1. According to Purapas, the world comprises of seven dvipas which
means 'land between two arms of water* and may include an island, a

278

KUrma PurSna

v

The ascetics said :

2* The auspicious creation of the Svayambhu va Mantt
has been recounted by you. Now we wish to hear about the
spheres of the three worlds.

3-4, It behoves you to recount here everything succinct¬
ly regarding matters such as—how many are the oceans and
islands, continents, sub-continents, mountains, forests, rivers as
well as the situation of the sun and planets, the details of
the earth on which everything depends and about the kings
to whom the earth belonged since ancient times.

Suta said :

5 . After making obeisance to Vismi, the mighty, incom¬
prehensible, overlord of Dcvas, I shall report to you what
has been formerly narrated by that intelligent one*

6 . Priyavrata who has been mentioned before as the son
of Svayambhuva Manu had ten sons who were on par with
Prajapatis.

peninsula or a doab* These arc named after the seven sons of Priyavrata who
were the pioneers or founders of colonies in those f dvjpas\ The idea of seven
dvipas or seven ‘climates' or empires is commonly held by ancient peoples
(Greeks, Fenians, Arabs) but it appears for the first time in the Mbh»
Scholars differ about the identification of these dvipas* Prof. S. M. All,
in his The Geography of the PuTd$as has discussed these theories and
tentatively proposed the following identifications:

{1) S&ka-dvipa ■ South-East Asia comprising of Malaya, Siam, Indo-
Ghina and Southern China*

(2) KuSa-dvipa : Iran, Iraq and the fringing lands of the hot desert—
to which Alt adds Ethiopia as well*

(3) Plak^a-dofpa : Ptacia and Pelagsia. Ali approves of V*V. Iyer's
identification of Plakfa with Greece and adjoining lands.

(4) Pufkarq-dvipa : North-eastern seaboard of Asia i.e. Japan,
Manchuria and S.E* Siberia.

(5) Satmah {Uydvipa : Tropical part of Africa bordering the Indian
Ocean on the west and it includes Madagascar as well.

(6) KtauSUa-dvipa ; The basin of the Black Sea*

(7) Jmbti-dtrtpa * Prepartition India (pp. 26-46)

I.40,7-19a

279

7-8. They were Agnldhra, Agnibahu, Vapusmiin, Dyuti-
man, Medha, Medha tithi, Havya, Savana, Putra and Jyotisman
the tenth among them who was endowed with great strength and
prowess* He was pious, engaged in charitable gifts and sympa-
the tic with all living beings*

9* The three sons viz* Medha, Agnibahu and Putra were
devoted to Yoga. Those highly blessed ones, who were capable
of remembering their previous births, did not feel inclined to
rule ovcMhe kingdom.

10. King Priyavrata crowned the other seven sons to
rule over the seven continents. He made his son Agnidlira the
ruler of Jambudvlpa.

11. Medhatithi was made the ruler of Plaksadvipa by
him. He crowned Vapusman as the ruler of Salmalidvipa*

12. The lord appointed Jyotisman as the king of Kusa-
dvlpa. He ordered Dyuti to be the king of Krauftcadvipa.

13. Priyavrata made Havya the monarch of Sakadvlpa.
Prajapati Priyavrata installed Savana the ruler of Puskara.

14-15. Mahavita and Dhataki, these two were the sons
of the ruler of Puskara. 1 These were the most excellent of those
who have sons. The sub-continent of that noble soul is known
as Mahavltavarsa. The sub-continent of Dhataki is called
Dhataklkhanda.

16- 17a* Havya, the ruler of Sakadvipa, had the follow¬
ing sons viz. Jalada, Kumara, Sukumara, Manicaka, Kusottara,
Modaki and the seventh was Mahadruma.

17b- 19a, Jalada, the sub-continent ruled over by Jalada,
is said to be the first Varsa* The Varsa of Kumara is Kaumara
and the third one is Sukumaraka. The fourth one is Manicaka
and the fifth is Kuiottara* The sixth Varsa is said to be Modaka
and the seventh is Mahadruma*

1* From W 14 ff we are told how the subdivisions of Drfpas were
divided among the ions of the original founder-rulcri. These subdivisions
were named after the Princes to whom that particular sub-division was
allotted by his father* Thus the subcontinent given to MahAvlta came to be
known as Mahavita-Yarja and the one given to Prince Dh&taki as DhfttaJd-
Khapda. A Dvipa is generally divided into seven subcontinents or Varies.

280

K&rma Purina

I-

I9b-2I. Dyutiman, the overlord of Krauficadvipa, too
had seven sons* Kusala was the first among them, the second
was Manohara. Usna is said to be the third and the fourth is
named as Pivara. The other sons were Andhakara, Muni
and Dundubhi* Thus they were seven in all. The lands (sub¬
continents) named after them, situated in Krauncadvlpa, are
very auspicious,

22-23. In Kusadvipa, seven sons endowed with great
prowess, were bom to Jyotisman. They were: Udbheda, Venuman,
Asvaratha, Lambana, Dhrti, the sixth one Prabhakara and the
seventh one known as Kapila. O sages of good vows, sub¬
continents under their rule bore their names as the characteris¬
tic feature.

24-25. In the other Dvipas, the Varsas should be known
thus: The method of naming them is considered to be the
same* Vapusman the ruler of Salmalidvipa also had (the follow¬
ing) sons* They were: Sveta, Harita, Jimuta, Rohita, Vaidyuta,
Manasa and the seventh one is considered to be Suprabha.

26-2 7a. Medha tithi, the ruler of Plak sadvlpa had seven
sons. The eldest among them was Santamaya* The others were
—Sisira, Sukhodaya, Ananda, Siva, Ksemaka and Dhruva.

27b-28a* In all Dvipas beginning with Plaksa and
ending with Saka-dvipa, the performance of one’s own duty in
accordance with the division of the castes is considered to be
conducive to liberation*

28b-30a. O excellent Brahmanas, the sons of Agnldhra,
the ruler of Jambudvipa, too had sons of great strength. Please
know their names* They wereNabhi, Kimpurusa, Hari, Ilavrta,
Ramya, Hiranvan, Kuru, Bhadrasva, and Ketumala*

30b-35* Agnldhra, the king of great intellect, the ruler
of Jambiidvipa, divided his kingdom into nine parts and handed
over to them in the legally right manner. The father gave
Nabhi the southern Varsa called Hima* He assigned the Hema-
kuta Varsa to Kimpurusa* The father entrusted Hari the third
Varsa (called) Naisadha. He conferred on Ilavrta, the Varsa
known as Ilavrta which is situated in the middle of Mcru*
The father gave Ramya the Varsa surrounding Niladri(thc Blue
Mountain). The northern Varsa which was Sveta was assigned

1*40*36-48

281

to Hiranvan by the father. He gave Kuru the Varsa lying to
the north of STrigavan mount.

He handed over to Bhadrasva the Varsa that was to the
east of Mcru* He gave Ketumala the Gandhamadanavarsa*

36, The overlord of men crowned those sons as Kings of
these Varsas (sub-continents). After realising the worthlessness
of the world, he went to the forest for performing penance.

37* The noble-souled Nabhi whose sub-continent was
named Hima, begot of MerudevI the highly brilliant son
Rsabha . 1

•i ■

38-40* Rsabha had a hundred sons, the eldest of whom
was the heroic Bharata* The Lord of the Earth—Rsabha—crowned
his son Bharata and entering Vanaprastha stage of life (i.e.
forest hermit’s life), he performed penance in accordance
with injunctions* He became very much emaciated due to
penance. He was continuously engaged in the path of knowledge.
He became a great devotee of Pasupati. Sumati was the
extremely virtuous son of Bharata.

41. Taijasa was the off-spring of Sumati, From him was
born Indradyumna of great brilliance. From him was born the
son Paramesthin and Pratihara was a scion of his family.

42* The son born to him became well-known as Frati-
harta* From him was born Bhava whose son was Udgltha.
Prastavi was his son.

43. From him was born Prthu, whose son was Nakta;
Nakta’s son is known ,as Gaya; Nara was Gaya’s son; his son
was Viraj,

44-48. His son was Mahavirya from whom was born
Dhlman, Then from Dhlman was born Rauvana whose off¬
spring was Tvastr. Tvastr’s son was Viraja whose son was
Raja* His son was Satajit from whom was born Rathajit. O
Brahmanas, Rathajit gave birth to one hundred sons. Of
these Visvajyoti is known as the most important and
the mighty one* After propitiating god Brahma* he begot

l. Rsabha is the first Tirthafikara of Jainas. Puranai try to aw imitate
even non-Vedic sects such as Pancaratra* Pasupata. Jainism, Buddhism and
others and try to create one homogeneous Indian society out of diverse
elements, faiths and sects.

282

Kurma Pur&na
*

a son called Ksemaka, a virtuous and mighty king, the con¬
queror of enemies. These were the early kings of great might
and prowess. Formerly, this Earth was enjoyed by the kings^
born in the family of these kings*

CHAPTER FORTYONE

The Seven Worlds : The Planetary System : The Solar

Chariot 1

SUta said :

L O excellent Brahmanas, henceforth, I shall briefly
relate the magnitude of this set of three worlds. It is impossible
to describe it in detail.

2. The following are the worlds originating from the
Cosmic Egg viz, Bhurloka, Bhuvarloka, Svarloka, Maharloka,
Janaloka, Tapoloka, and Satyaloka,

3. O leading Brahmanas, the extent of space illuminated
by the rays of the sun and the moon is called Bhiirloka in
the Puranas.

4. Bhuvarloka is of the same extent in area and circum¬
ference as the Bhurloka and is above it upto the sphere of the
sun.

5-7, The spherical space extending up from the sun's
orb upto Dhruva (the Polar star) in the firmament is called
Svargaloka (heaven) where are the circumferential fellies of
Vayu. The fellies of Vayu are seven viz. Avaha, Pravaha,
Anuvaha, Samvaha, Vivaha, Paravaha and Parivaha. The

1* The chapter deals with ancient Indian astronomy which according
to modem advances in that science is outdated'—especially the distances and
positions and dimensions of planets mentioned appear to be rather imaginary.
The credit of creating the world is given to the sun and god Mahadeva h
identified with him (v. 27) •

1 . 41 . 8-17

28J

sphere of the sun is stationed at a distance of a hundred
thousand Yojanas (one Yojana — 12 km) from the Earth.

8 . The sphere of the moon is stationed at a distance of a
hundred thousand Yojanas from the sphere of the sun. The
entire stellar sphere shines at a distance of a hundred thousand
Yojanas above the moon.

9. O BrahmanaSj Budha (the Mercury) is at a distance
of two hundred thousand Yojanas from the stellar sphere*
Usanas {the Venus) is stationed at the same distance from the
Mercury,

10 . Ahgaraka (the Mars) is stationed at the same dis¬
tance from Sukra (the Venus). The preceptor of Devas,
Brhaspati (i + e. the Jupiter) is stationed at a distance of two
hundred thousand Yojanas from Bhauma (i.e. the Mars),

11. Sauri (i.e, the Saturn) is stationed at a distance of
two hundred thousand Yojanas from the Jupiter. The sphere of
the seven sages (i.e, the Great Bear) shines at a distance of a
hundred thousand Yojanas from the sphere of the planets.

12. Above the sphere of the seven sages, at a distance
of a hundred Yojanas is stationed Dhruva (the Pole star) *
Dhruva is verily the pivot or the axis of the stellar system.
Lord VisnUj Narayana, Dharma himself is abiding there.

13. The diameter of the sun’s sphere is known as nine
thousand Yojanas. The circumference is three times that.

14* The extent of the moon is known as twice the
extent of the sun. Svarbhanu {i.e. the evil planet Rahu)
assumes a size equal to them and approaches them.

15. He is created with a spherical shape after extracting
the shadow of the earth. The extensive third abode of Rahu is
full of darkness.

16. Sukra (the Venus) is one-sixteenth of the dimension
of the moon in extent. Brhaspati (the Jupiter) should be
known as one-fourth less than the dimension of the Venus.

17. Both Bhauma (the Mars) and Saura (the Saturn)
are known as being a one-fourth less than Brhaspati (the
Jupiter). In extent and circumference, Budha (the Mercury) is
one-fourth less than the above two.

+Y»l. accepted here i mtdhibkutah samastaspa t jyotticakrasjKL vai Dhruva ft*

284

Kftnm Purdna

18, The forms of the stars and the constellations taken
together in a body are equal to Budha in extent as well as in
circumference,

19, The stars and constellations are smaller or larger in
mutual comparison by five hundred, four hundred, three hundred
or two hundred Yojanas (in extent),

20, The stellar spheres are lesser in extent (nikrstani).*
Their dimensions are only half a Yojanaf Yojandnyardka-matr&ni *),
None (no heavenly body) is smaller than they,

21, The three planets stationed above traverse the
greatest distance. The planets Saturn, Jupiter and Mars should
be known as moving slowly,

22, Four great planets are beneath them: the Sun, the
moon, the Mercury and the Venus have fast movements,

23, When the sun moves in Daksinayana (southern
transit) it traverses far below the previous planets,

24, Enlarging its sphere the moon traverses above it.
The entire stellar sphere moves above the moon,

25, Budha (the Mercury) is above the star, the Venus
is above the Mercury, Vakra (the Mars) is above the Venus
and the Jupiter is above the Mars,

26, The Saturn is above that (the Jupiter) and further
above is the sphere of the seven Sages (Great Bear), Dhruva
(Pole star) is stationed above the seven sages,

27, O excellent Brahrnanas, the chariot of the sun is
nine thousand Yojanas long. The length of the shafts is twice
that,

28, Its axle is one crore and a half and seven million
{niyuta) Yojanas and the wheel is fixed there.

29, The entire Kdlacakra (wheel of time) is fixed there
in the form of the year having three times seven {v.l, three)
Nabhis (i.e. naives), five spokes and six rims,

30, ** O excellent Brahrnanas, the second axle of the

• These words are emendrd according to the Skt. Text of the critical
edition as this verse a n Verik. edt. i* not clear (and coherent) in meaning,

**The verse is defective as the 2nd half of the Vchk. edit. Paftedfaj&ni
s&rdk&niyojtirtdni dvijottamsL cannot be consistently construed with the first
half- Hence die v.l. in the foot-note pflflciirjytini tu s&rdhdni syandanasya
duijotiarrtdh* is accepted for translation.

1.41.31*41

285

chariot is fortyfive thousand and five hundred Yojanas in
length*

31. The length of both the axles is half that of both the
yokes. The short axle with the short pole of the chariot has the
Polar star as its support*

32* The second axle to which the wheel of the chariot
is fixed is on the Manas a mountain. His seven horses are the
seven metres* Understand their names.

33. The horses of the sun are the metres viz. Gayatri {It
has 6 syllables in a quarter) ; Brhati (9 syllables in a quarter or
foot); Usnik (7 syllables in a foot); Jagati (12 syllables in a
foot), Pankti (10 syllable* in a foot) ; Anustup (8 syllables in a
foot) andTristup (11 syllables in a foot),

34-35. The great city of Mahendra is to the east and it
is above Manasa* Yama’s city is to the south; that of Vanina is
to the West; that of Soma is to the north (ofmount Manasa).
Understand their names: They are respectively Amaravatl,
Samyamam, Sukha and VibhavarL

36. Taking with him the constellations of the Zodiac,
Pitamaha (i.e. the sun-god), the lord of gods, moves rapidly to
the Southern direction like a discharged shaft.

37. O leading Brahmanas ! In the seven continents, the
sun at mid-day and at middle of the night always stands face to
face (i.e. faces opposite directions),

38. The rising and the setting of the sun are always
opposed (to each other comparatively) in different directions
as well as in the intermediate quarters, O prominent Brahmanas.

39. While this Lord (the sun-god) moves like the rotating

wheel of a potter, he makes the night* as he leaves the earth,

O Brahmanas.

*

40. The three worlds are illuminated by the rays of the
sun; that has been declared as Truilokya (a triple world) by
good persons, to the people, O Brahmanas.

4L There is no doubt in this that the three worlds have
their original source in the Adilya (the sun god). The entire
universe including Devas, Asuras and human beings originates
from it.

* (v.L) He makes day as well as night*

286

KUrma Purdna

42. The lustrous sun conquered the worlds of Rudra,
Indra, Upendra (Vi^nu), Candra (the moon), of the leading
Brahmanas and the heaven dwellers. *He conquered the
worlds.

43, This sun is the Atman of all; is the lord of the
worlds; he is the great Deva and Prajapati; he is the root of this
world; he is the greatest deity.

44. There arc other twelve Adityas (sons of Aditi); they
are Devas who are authorised and who fulfil their duties.

They are the parts of Visnu; they are the different forms of
Visflu.

45, All including Gandharvas, Yaksas, serpents,
Kinnaras and others make obeisance to the thousand armed
deity; the leading sages worship the ancient deity the embodi¬
ment of the Chandas (vedic metre) and the eternal Brahman, by
means of different Yajftas,

CHAPTER FORTYTWO

Functions of Twelve Adityas

SUta said :

1 . The lord’s chariot is occupied by Devas, Adityas,
sages, Gandharvas, heavenly nymphs, Yaksas, serpents and
Raksasas.

2-3, Dhatr, Aryaman, Mitra, Varuna, Sakra, Vivasvan,
Pusan, Parjanya, Amsu, Bhaga, Tvastr and Visrrn—these are
the twelve sun-gods (Adityas), 1 The sun develops {everyone of

*v*L etytuir dyutimat&n kftsn&m yatUja etc. the entire lustre or energy of
the luminaries is his (the sun's).

1. These twelve Adityas (Sun-gods) are supposed to be the portions
or cthSas of the sun-god and the twelve forms of Visnu, The provision of
ages, Gandharvas, celestial damsels, etc. to each (minor) sun-god is a
Pur&Qic concept of solar paraphernalia. The deities of these attendants
(Gandharvas, Apsaras, Yakjas, sages, etc.) are detailed in this chapter.

1*42.4-18

287

Adityas) in the seasons like Vasanta (spring) etc. in due
order.

4-5. The sages, expounders of Brahman are—Pulastya,
Pulaha, Atri, Vasisfha, Arigiras, Bhrgu, Bharadvaja, Gautama,
Kasyapa, Kratu, Jamadagni and Kausika. They, in due order,
eulogise the lord (with diverse Vedic mantras , composed) in
various metres.

6-7. The Yaksas are—Rathakrt, Rath a uj as, Rathaeitra,
Subahu, Rathasvana, Varuna, Susena, Senajit, Tarksya,
Aristanemi, Krtajit and Satyajit. These Yaksas of the lord of
Devas hold the reins of the solar chariot.

8-9. O leading Brahmanas, the excellent Raksasas, who
go in front (of the sun-god are in serial order;)—Heti, Praheti,
Pauruseya, Vadha, Sarpa, Vyaghra, Apa, VataVidyut, Divakara,
Brahmopeta and Yajriopeta.

10-11. O Brahmanas, the following serpents bear him
in due order viz.—Vasuki, Kankanila, Taksaka, Sarvapungava,
Elapatra, Sankhapala, Airavata, Dhananjaya, Mahapadma,
Karkotaka, Kambala and A^vatara.

12- 14a. O excellent Brahmanas ! the following twelve
Gandharvas are the master musicians ; viz. Tumburu, Narada,
Haha, Huhu, Viivavasu, Ugrasena, Suruci, Arvavasu, Gitrasena,
Urnayu, Dhrtarastra and Suryavarcas, With various songs
(sung) in the notes of musical gamut such as of §adja(Rsabha) f
etc., they duly sing about the sun-god,

14b-17a* Rtusthala (v-1. Kratusthala) is the most excel¬
lent of heavenly damsels. Another one is Punjikasthala. O
excellent Brahmanas other celestial ladies like Menaka,
Sahajanya, Pramloca, Anumloca, Vi^vacI, Ghrtacl, Urvasi,
Purvacitti, Rambha and Tilottama—all these propitiate the
great lord Bhanu, the eternal immutable Atman, by different
kinds of Tan^ava dance in the Vasanta and other seasons
in due order.

17b-18. Similarly, Devas reside in the sun each devo¬
ting (a period of) two months in due order. They nourish
the sun, the storehouse of splendour, by their brilliance.
With words of prayer composed by them, the sages eulogise the
sun-god.

288

KBrma Pur&na

19. The Gandharvas and Apsaras worship him by singing
songs and performing dances. The presiding deities of villages
— (Gramanls), Yaksas and Bhutas hold the reins.

20. The serpents bear the lord of Devas; the

Yatudhanas go ahead of him. The Valakhilyas (thumb-sized
sages) surround the rising sun and go along with him till sunset.

21. They are glorified as those who give heat, shower

rain, shine, blow, create, and annihilate the inauspicious
activities of living beings.

22. These followers of the sun accompany the sun as he

moves on in heaven. They are always seated in the aerial

chariot that has the velocity of wind and that can go wherever
it wishes to go.

23. They protect all living beings in due order of Yugas
(v.l, end of Yugas) by showering rains, giving heat and by
delighting the people.

24. Lord sun gives heat in accordance with the
virility, penance, yogic power and the inherent vigour of
Devas.

25. That Prajapati (Lord of subjects) is the cause of
demarcation of night and day. The sun nourishes perpetually
the Pitrs, Devas, human beings and others.

26. The great lord, the radiant sun, is Lord MaheSvara
himself. The eternal blue-necked lord (Siva) of those who know
the Vedas, shines forth.

27. It is this god who is the progenitor of the world,
Paramesthin. The knowers of the Vedas, the embodiments of the
Vedas know that his abode is in the Sun-god Aditya*

289

CHAPTER FORTYTHREE

Bkuuana Kola, 1 The Junctions of the Seven Rays of tke Sun :

The chariots of Planets

Suta said :

1, Thus Mahadeva, the grandsire of the universe, the
lord of Devas, the embodiment of Time and the Supreme Ruler
controls time.

2.. O Brahman as, out of his rays which are the illuminators
of the worlds, the most excellent among them are the seven rays,
the purifiers of the houses (vJ. grakayonayak —“sources of
planets”)

3-4. Susumla, Harikcsa, Visvakarman, Visvasravas,
Samyadvasu, Arvavasu and Svaraka. These are the glorified
seven rays. The ray of the sun named Susumla develops the
light of the cool-lustred (i.e. the moon).

5. This Susumla is described to be moving sideways
(horizontally) and upwards. The ray that is said to be Harikeja
is the nourisher of the lustre of the stars.

6 . The ray Visvakarman perpetually nurtures Budha (the
Mercury). The ray that is named ViSvaSravas always nourishes
Sukra (theVenus).

7. The ray which is well-known as Samyadvasu,
develops the Mars. The lordly ray Arvavasu affords nourishment
to the Jupiter very well.

8-9a, The seventh ray Svaraka gives succour to $anai£cara
(the Saturn). Thus, thanks to the power of the Sun the
stars and constellations arc nurtured. Being thus developed
perpetually they bring nourishment and delight to everyone. %

1# P lira pas evince great interest in cosmogony, cosmology and cosmo¬
graphy as^an area lying between philosophy and theology. They are more
interested in trying to solve the mysteries of the supreme soul and the
universe rather than the matter-of-lact world around them. This topic has
been disomed practically in all Pur anas like the Bh.P. (V. 16.1*25), NP.
(1.3.37-49) * Though the imaginary nature of their concepts is obvious, we
may, however, suggest that the idea of the planets receiving their power and
existence from the rays of the sun might be the Puranic way of suggesting
that all planets are born from the sun.

290

KUrtna Purana

9b-I L In view of its taking up (Adana) of the splendour
from the heavenly and the earthly objects and of the nocturnal
darkness, it is called Aditya, With its thousand Natfls {he. rays),
the thousand-eyed lord sun-god takes up the waters of the
rivers* oceans, wells and canals and also from the mobile and
immobile beings.

12 . He has a thousand rays exuding chillness, rain and
heat, Among them four hundred Nadis (he. rays) of the
variegated forms shower rains,

13. The rays called Gandragas, Gahas, Kancanas,
Sal anas* which are called Nectarine { Amrta) create showers.

14-15a. Again the excessively cold Nadis are the rays
emanated from the sun. They are Resya, Mcsya and Vasya,
,Hradini and Sarjana, All these rays arc yellow in colour
and are termed as Gandras,

15b-16a. The rays called Sukla, Kufikuma, Go and
ViSvabhrt are designated Sukla and they create three types of
heat.

16b*17. The sun sustains human beings, Pilrs and
deities by these rays—human beings through the medicinal
herbs, Pitrs through Svadha and Devas through Nectar. He
propitiates the three through the three articles,

18-19a. The lord gives heat during Vasanta (the spring)
and Grisma (the summer) through six rays; he sends forth
showers during Autumn and the rainy season through four of his
rays, he sends forth cold in Hemanta and Sisira (early and
late Winter) through three rays.

19b-22a* Varuna is the sun-god who presides and
functions in the month of Magha; Pusan does so in Phalguna;
Devesa, in the month of Caitra; Tapana in Vaisakha; Indra
in the month of Jyestha while Ravi gives heat in Asadha,
Vivasvan in the month of Sravana; Bhaga officiates in
Bhadrapada, Parjanya in the month of ASvina; Bhaskara

vj.

FQtanAs.

(ii)

: The alternate lists of rays (1) Catidraj&s,
Candanaa, Jaksas, Kotalat and Bbutal&s.

Yam yas. Ketagaa

and

I.43*22b-33

291

in the month of Karttika; Mitra in the month of Marga£Ir$a
and the eternal Visnu in Pausa,

22b-25. Varuna has five thousand rays, in his activity as
the sun; Pusan works with six thousand rays; Devesa with seven
thousand rays; Dhatr with eight thousand rays; Satakratu
(Indra) with nine thousand rays; Vivasvan protects with ten
thousand rays;Bhaga protects with eleven thousand rays; Mitra
blazes with seven thousand rays; Tvastr illuminates with eight
thousand rays; Aryaman protects with ten thousand rays;
Parjanya protects with nine thousand rays and Visnu the suppor¬
ter of the universe blazes with six thousand rays*

26-27, During Vasanta (the spring-time) the sun is
tawny-coloured; during the summer it has the lustre like that of
gold; it is white during the rainy season; the lord should be
known as pale, whitish in colour during the Autumn; during
Hemanta (early winter) he is copper-coloured; and during
SiSira (late winter) the sun is red in colour. The sun deposits
Kala (digit?) (v.L power and energy) in the medicinal herbs and
Svadha in Pitrs*

28. The sun deposits Amrta (nectar) in the immortal
beings. Thus in the three beings he deposits the three articles,
O Brahmanas, there are eight other planets which are
presided over by the sun,

29. They are: the Moon, Mercury, Venus, Jupiter,
Mars, Saturn, Rahil and Ketu.

30. The planets are fixed to the Pole star ( Dhruva ) by
the wind-rays whirling in their own orbit, they follow the
sun.

31. They move about like the firebrand in a circle, when
urged by the whirlwind. Since the wind propels and bears them,
it is named Pravaha.

32-33* The chariot of the moon has three wheels. His
horses have the lustre of Kunda {white jasmine) flowers.
They are yoked ro the left as well as to the right and are ten
in number* In that chariot, the moon traverses the constel¬
lations supported in Vithi (the path of the firmament)
like the sun (traversing the planets)* O leading Brahmanas, its
increase and decrease are ever dependent on Dhruva, (v.L are
remembered in the same manner as the rays of the sun,)

292

KUrma Pur&na

34. In the bright half of the month, when the sun is in
the opposite direction of the moon, the other (back) side of the
moon is always filled up with those brilliant rays* (vJ. ever
according to the order of the days.)

35. (In the dark half) when the moon is emaciated and
drunk by Dcvas, the sun nourishes it forever, O Brahmanas,
by a single ray called Susumla*

36. This body of the moon is developed by the prowess
of the sun. By gradually becoming bigger everyday, it is seen
complete and full on the Full Moon day.

37* O Brahmatjas, the deities drink the full moon consist¬
ing of Amria in the course of half a month. This is so because
their diet consists of Nectar*

38. When a fifteenth of it remains, consisting of a single
digit, the groups of Pitrs drink the last portion in the afternoon.

39. They drink for the period of two Lavas * the Kala
of the moon that remains. The digit of the moon is constituted
of nectar and is auspicious*

40. By imbibing the nectar called Svadha oozing out of
the rays on the new Moon day, the Pitrs become satisfied for the
period of a month.

41. O excellent one, the moon is not destroyed but only
the nectar is drunk to the fill* Thus the decrease and increase
of the moon are dependent on the sun.

42. The chariot of the son of the moon (i.e. Budha—the
Mercury) is yoked to eight horses that have the velocity of the
wind and that are born of water* He moves about all round in
that chariot.

43* The chariot of Sukra {the Venus) is yoked to ten
horses bom of the Earth. The beautiful golden chariot of Bhauma
(the Mars) is yoked to eight horses. -

44-45* The chariot of Jupiter is made of gold and eight
horses are yoked to it. The chariot of Saturn is made of
silver and it is drawn by eight horses* The chariot of Svarbhami
(Rahu) and Bhaskarari (i.e* Ketu) are made of iron* Each of

% Lava — the 60th part of the twinkling of the (ye.

1*43.46—44-6

293

them is drawn by eight horses. Thus the chariots of the great
planets have been recounted.

46- All these blessed ones are fixed to Dhruva by the
strings of wind. The planets, stars, constellations and other
abodes are entirely fixed to Dhruva. They whirl and cause
others to whirl by the wind-made reins.

CHAPTER FORTYFOUR

Arrangement of the Universe : Descriptions of the Upper worlds

and the nether worlds

SUta said :

1- Maharloka is above the Pole Star. It extends to
a crore of Yojanas. O leading Brahmarias, the persons inhabiting
there arc entitled to the life span of a Kalpa.

2. Janaloka is above Maharloka. Its spatial magnitude
is two crores of Yojanas. Sanaka and other sons of Brahma are
stationed there.

3. Tapoloka is above Janaloka. It extends to three
crores of Yojanas. Devas called Virajas who live there are
immune from consumption by fire*

4* Satyaloka is above the world of Prajapatis. It extends
to six crores of Yojanas, It is a region where there is no death
again. It is also named as Brahmaloka.

5. Here in the Satyaloka god Brahma, the preceptor
of the world, the soul and the efficient cause of the Universe ever
abides in the company of Yogis by drinking the Supreme nectar
of Yoga.

6. Quiescent recluses, the perpetual Brahmac&rins (celi¬
bates), Yogins, Siddhas, ascetics and performers of thejapa
of Parame^hin reside there.

294

KUrma Pur&tu*

7, It is the sole entrance of Yogim while they attain
the greatest region* After going there they are free from grief.
He (the entrant) is verily Vi$nu and Sankara.

8* His (Brahma’s) city which is very difficult to attain
resembles one crore of suns in brilliance and is emblazoned
with clusters of fiery flames and as such it is impossible for me
to describe it.

9. There in the city of Brahma is the abode of Narayana
also. The glorious Hari, the wielder of Maya lies down there.

10. It is called Visnuloka, There is no return from there
to Sariisara* The noble-souled people who have resorted to
Janardana can go there*

11. There is an auspicious refulgent city above the abode
of Brahma. It is encircled by fire. Lord Hara stays there.

12. The great lord is accompanied by the goddess. He is
being meditated upon by the learned men. He is surrounded
by hundreds and thousands of Bhutas, Yogins and Rudras.

13. Those who are devoted to Mahadeva, the quiescent,
truthful ascetics who observe celibacy, go there*

14. Only those who are devoid of Mamatva (the feeling
of my-ness), those who are not egotistic, those who are devoid
of passion and fury will see the lord. It is verily named as
Rudraloka.

15-16* Thus, the seven great worlds above the earth
have been glorified, O Brahmana, the lower Pdtdias (nether
worlds) beginning with Mahatala and others do also exist. The
nether world called Mahatala is bedecked in all jewels, endowed
with palaces and splendid shrines of deities.

17. That Fatal a is associated with Sesa and the intelli¬
gent Mucakunda as well as inhabited by king Balin, resident
of heavenly region (in that Pa tala) *

18. O Brahmanas, the Rasatala is full of rocks, Talatala
is full of gravel, Sutala is yellow and Vitala has the lustre of
coral.

19. Vitala is white. Tala is black. O excellent sages,
it is auspicious, thanks to Vasuki of good colour.

1,44,20*29

295

20, What is known as Rasatala is resorted to by
Virocana, Hiranyaksa, and Taraka. It is inhabited by others
as well.

21*23. What is known as Talatala is endowed with
beauty, Sutala is resided by Garu^a, the son of Vinata and
others as well as the enemies of gods (Asuras), the chief of whom
is Kalanemi. Vitala is resorted to byYavanas and others and by
demons such as Taraka, Agnimukha, etc., by serpents the fore¬
most of whom is Jambhaka and by Prahliida, the Asura,
Vilala is famous as being inhabited by Kambala, the chief of
serpents.

24. It is inhabited by the heroic Mahajambha, the
intelligent Hayagrlva, Sankukarna, Namuci and others,

25. Tala is beautiful through the residence of other
serpents. Below Patalasare the hells, Kurma and others, which
are oft mentioned.

26. The sinners are 'cooked* there which cannot be des¬
cribed adequately. The form of Visnu, called Sesa is lying
beneath Patala.

27. He is Rudra, the fire of world destruction, the Yogic
Atman, Narasimha and Madhava, He is Janardana in the form
of a serpent who is said to be lord Ananta. All this has him for
support and he has the fire of destruction for support.

28. Having entered him (Visnu), the great Yogin, Kala
who resides in his mouth (v.l, who comes out of his mouth at
the titne ol world-destruction) and who is the Ruler becomes full
of poisonous flames and annihilates the whole universe.

29. Kala, comparable to a thousand destructive forces,
(v.L who is incomparable and is the master of a thousand
mdjyds), the annihilator, Sankara and Bhava, the Tamasa form
of god Sambhu is the reckoner of the world.

296

K&rma Purdna

CHAPTER FORTYFIVE

Bhuvana Koia : Description of Seven Dvipas : Mountain ranges
Suta said :

1. This extensive cosmic egg consisting of fourteen parts
has been described to you so fan Henceforth, I shall describe
to you in detail the complete account of this earth.

2. There are seven continents of which Jambudvipa is
the most important. (The other continents are: Plaksa, Salmali,
Ku sa, Kraufica, Saka and Pu^kara. 1

3. These seven great continents are encircled by seven
oceans. The latter the continent, the greater it is in extent
than the previous one, the latter ocean is said to be greater than
the former.

4. The seven oceans are : K$aroda (ocean of salt water).
Iksurasoda (ocean of sugar-cane juice), Suroda (ocean of wine),
Ghrtoda (ocean of gliee), Dadhyoda (ocean of curd) Kslra-
salila (ocean milk), svaduda (ocean of sweet water),

5. The earth alongwith the oceans and seven con¬
tinents extends to fifty crores of Yojanas all round,

6. Jambudvipa is situated in the middle of conti¬
nents. In its centre is the well-known mountain Mahameru
that has the golden lustre. 4

7. Its height is eightyfour thousand Yojanas. It has gone
sixteen thousand Yojanas down below. On the top it extends
to thirtytwo thousand Yojanas,

8. Its extent at its root (i,e, base) is sixteen thousand
Yojanas all round. This mountain resembles the pericarp of
the lotus of the Earth.

1. For their geographical location vide supra Ch, 40 Note 1.

% Jambudvipa is much bigger than the present India which may be
identified with Puranic Bharata-Var^a. As M. Ali, in the Geography of the
Purdpas, shows Mt* Meru is the Pamirs and the Puranic description Meru
*the pericarp of the earth* etc. fits in well with the modern Pamirs.

1*45.9-15

297

9. To its south arc the mountains Himavan, Hemakuta
and Nisadha. The Varsa (boundary) mountains to the north
are Nila, Sveta and Srngiru 1

10. The two middle ranges of mountains are a hundred
thousand Yojanas in extent. The others are each ten thousand
Yojanas less in order. Their height is two thousand Yojanas and
the length is as much.

11. Bharata is the first Varsa (sub-continent); then is the
Kimpurusa Varsa, the other one is Harivarsa* O Brahmanas,
All these are to the South of Meru. 2

12-13* Beyond Meru Ramyaka is the northern sub¬
continent. Behind it is the Hiranmaya Varsa * Beyond it is the
northern Kurus. These are in their order like the Bharata
Varsa. O excellent Brahmanas, each of these is nine thousand
Yojanas in extent. In their middle is Ilavrta Varsa and the
Mem rises above in its middle.

14. On four sides of Mt* Meru, there is Ilavrta which is
nine thousand Yojanas in extent (on all sides of Meru). There
are four mountains in Ilavrta, O highly fortunate ones.

15. They areas if constructed as the support of Mt Meru
and they arc ten thousand Yojanas in height. The mountain
to the east is Mandara and that to the south is Gandhamadana.

1 * AH identifies the P uranic mountains as follows : Himavan (the
(Himalayas), Hemakuta (Kailasa Trans-Himalayan range), Ni?adha
{Hindu Kush-Kuniun chain), Nila (Zaralshan-Tra ns-Alai-Tien Shan chain),
Sveta (Nur Tau-Turkistan-Atbashi Chain), Srrigm or Srhgavan (Kara
Tau-Kirghk-Ketman chain). For details vide that great geographer's
Geog. of the Purdpas Ch. Ill (the mountain system of the PurAijas), pp.
47-59 and the diagrams therein.

2. For the locations of these regions (varjas) round Mt. Meru and
other details vidt M. All Ibid Chs. V-VIII. ' 4 Purana-writers arc not geogra¬
phers in the modem sense of the term. They recorded the old traditional

information of the world known to their forefathers. 1 * As remarked by
M. AH : “It is creditable that within a few paragraphs (the Puranic) authors
have compressed much relevant information about practically unknown and
very difficult lands without losing precision or proportion”.— (Ibid., p. 87).
This remark is applicable to the description of all the Varjas of Jambu-dvJpa
despite the immense changes that have taken place during the last 2000

years.

298

Kurma Purd#a

16. The mountain Vipula is on the western side and
Suparsva is on the northern mountain. On each of the
mountains stands a Kadamba, a Jambu, a Pippala and a Vata
(banyan) tree respectively.

17. O great sages, the Jambu tree is the cause of the
name of the continent, Jambudvipa. The fruits of the Jambu
tree are of the size of a huge elephant,

18. They fall on the top of the mountain all round and
they are shattered and strewn about. With the juice thereof the
well-known Jambu river flows on the mountain,

19. The river flows and it is drunk by the residents of
the place whereby they have no perspiration* no bad
odour, no old age nor any disability of sense-organs.

20-21. Those pure-minded people do not get distressed.
When the juice mixes up with the soil on its banks and gets
completely dried up by wind it turns into gold called Jambunada
of which Siddhas make their ornaments. The sub-continent
called Bhadra£va is to the east of Mem and Ketumala is to its
west.

22-24a, These two are sub-continents, O excellent sages,
in between them is the sub-continent Ilavrta. The forest to the
east is Caitraratha, the forest to the south is Gandhamadana.
The western forest should be known as Vaibhraja, the northern
forest is the forest of Savitr. The four lakes always worthy of
being enjoyed by Devas are—Arunoda, Mahabhadra, Asitoda
and Manasa. 1

24b-26, The following mountains are the residences of
Siddhas. They are constructed by Devas viz. Sltanta,
Kumudvan, Kururi, Malyavan, V^ikahka, Manisaila, the
excellent mountains Vrksavan, Mahanila, Rucaka, SaSibindu,
Mandara, Venuman, Megha, Nisadha and Deva.

27-30. To the east of the lake Arunoda is the Kesara
mountain. 2 So also are Trikuta, Sasiras, Patanga, Rucaka

], These lakes are around Mt. Meru as follows : Arunoda in the east,,
Mahabhadra in the north, Asitoda (rather ‘Sitoda 1 as in the Vdy r* P-) in the
Wat and M&nasa in the south.

2. The Pura^a-writer gives a poetic description or the mountain
ranges that branch off from Mt. Meru (the Pamirs) in four directions. Merit

L 45.31-41

299

Nisadha, Vasudhara, Kalinga, Triiikha, Samiila, Vasuvedi,
Kururu Sanuman, Tamrata, VBala, Kumuda, Venuparvata,
Ekasriiga, Mahasaila, Gajasaila, Pinjaka, Paftcasaila, Kailasa
and Himavan, the most excellent among the mountains. These
are the prominent and excellent mountains frequented by
Devas.

31-35, To the south of the lake Mahabhadra is the
Kesara, mountain. So, also are the mountains Sikhivasas,
Vaidurya, Kapila 3 Gandhamadana, Jarudhi, Surambu, the ex¬
cellent mountain Sarvagandha, SuparSva, Supaksa, Karika,
Kapila, Viraja, Bhadrajala, Susaka, Mahabala, Anjana, Madhu-
man 3 Citra^rnga, Mahalaya, Kumuda, Mukuta, Pandura,
Krsna, Parijata, Mahasaila, Kapilacala, Suscna, Pundarika and
Mahamegha—All these arc the kings of mountains resorted to
by Siddhas and Gandharvas.

36-39. To the west of the lake Asiloda is the Kesara
mountain. So also are Sarikbakuta, Vrsabha, Haiiisa, Naga,
Kalanjana, Sukrasaila, Nilakamala, Parijata, Mahasaila
Kanakbala, Puspaka, Sumegha, Yaraha* Virajas, Mayura,
Kapila and Mahakapila. These are resorted to by Devas,
Gandharvas, Siddhas and Yaksas. To the north of the lake
Manasa lies mount Kesara.

40. In between these important mountains, there are
inner water reservoirs, lakes and forests.

41. Sages, Siddhas and ascetics sanctified by meditation
on Brahman inhabit there. They are delighted, free from all
distresses and sorrows and have their Rajas attribute subdued.

is regarded as the pericarp of the lotus in the form of the earth and the
mountain-rangea as the filaments. M. Ali locates most of them and shows
that the information of the Fur anic* writer is fairly accurate and not
imaginary {Vide—-The Geog* of the Furdnas Chs, v-viii).

300

Kdrma Purina

CHAPTER FORTYSIX

The abodes of Guardians of the world

S&ta said :

L On the mountain Mem, there is the well-known great
city of Brahma 3 the lord of Devasi It 5s fourteen thousand
Yojanas in extent*

2. There resides lord Brahtna, the soul of the Universe,
the creator of the universe* He is being worshipped by leading

Yogins, prominent sages as well as by Indra, Vi^nu and
Sankara,

3. Holy lord Sanatkumara perpetually adores Prajapati,
liana (the Lord), the chief of Devas, the soul of the
universe.

4. With his soul absorbed in Yoga he drinks the excellent
nectar. He stays there while being worshipped bySiddhas, sages,
Gandharvas and gods,

5* The splendid and brilliant abode of Sambhu of
immeasurable splendour, the overlord of Devas* is situated
there in front of the abode of god Brahma*

6 * It is endowed with divine splendour* It is very
splendid and it has four doors. It is full of great sages. It is
resorted to by the knowers of Brahman*

7* God Mahadeva, the ruler of the universe and the lord
of Pramathas (goblins, ghosts and other attendants of Siva) with
the sun, moon and fire as his eyes, sports there with the goddess
Uma while accompanied by Pramathas.

8 . The knowers of the Vedas, the quiescent truthful
sages observing celibacy adore Mahadeva by means of their
penance.

9. Accompanied by Parvati, lord Mahadeva, the Supreme
Lord, directly accepts with his head the worship of those sages
of devoted and purified Atman*

10* There, on the excellent mountain itself but to its
east is situated the greatest city of Indra called Amaravati. It is
endowed with all splendour and beauty*

L46.ll-23

301

11. The heavenly ladies, Siddhas, Gandharvas, and
Caranas and gods in thousands, worship the deity of a
thousand-eyed Indra there.

12. That is the highest abode of those who are virtuous,
the knowers of the Vedas and devoted to the performance of
sacrifices and Homos . It is inaccessible even to Devas.

13. To the south of it is the city of the Fire-god of bound¬
less splendour. It is named Tejovati and it is full of divine
miracles.

14. There stays lord Agni the fire-god shining with
his brilliance. It is the abode of the performers of Japas and
Homas . It is difficult of access to the sons of Danu.

15. The great city of Yama is on the southern mountain.
It is named Samyamani. It is divine and endowed with all
types of splendour.

16. There Devas and others adore lord Vaivasvata
(i.e. Yama). It is the abode of those who adhere to truth, and of
those who perform meritorious deeds in the world.

17. To the west of that is the city of the noble-souled
Nirrti. It is named Rakhovatl and it is encircled by Rak$asas.

18* There the Raksasas worship lord Nairrta. Those who
are devoted to piety but whose activities arc urged by Tamas
go to that city.

19. On the western mountain is the great city of Varuna
known by the name of Suddhavati. It is meritorious and it is
endowed with all desirable objects and affluence.

20. There stays king Varuna, The king is served by Siddhas,
bevies of celestial damsels and the lords of immortal beings.
Those who make gifts of water go there.

21. To the north of that city is the great and sacred
city of Vayu known by the name Gandhavatl. There stays
the Wind-god.

22 * The great lord is served by the celestial ladies and
Gandharvas* Brahmanas devoted to Pranayamas (restraint over
breath) attain that eternal abode.

23* To the east of that city is the great city of Soma.
It is the splendid city known by the name Kantimati wherein
shines the Moon-god.

302

KUrma Pur&na

24. That abode which is abounding in various objects of
pleasure is the proper place for those who are devoted to virtuous
activities and who worshipfully take up their respective religious
duties.

25. To the east of that city is the great city of Sankara.
It is a meritorious city known as Yafovatl, It is difficult of
access to all.

26. The auspicious abode of Isana, the overlord of the
Ganas, which is very large and presided over by Rudra is there.
He stays there surrounded by the Ganas.

27. It was there that the residence of the devotees of
Paramesthin who are desirous of enjoyment of pleasures has
been assigned by the trident-bearing lord of Devas.

28. Flowing out from Visnu’s feet and flooding the sphere
of the Moon, Ganga falls all round the city of god Brahma,

29. O Brahmanas, after falling there it became divided
into four branches in accordance with the four quarters. The
branches are called : Sfta, Alakananda, Sucaksu and Bhadra. 1

30. Sita flows through the aerial path from mountain
to mountain along the east of Meru* Flowing through
the eastern sub-continent across Bhadrasva, it falls into the sea.

31. O excellent Brahmanas ! Similarly, Alakananda,
entering the Bharata Varsa from the south of Meru splits
itself into seven branches and falls into the ocean.

32. The Sucaksu crosses the western mountains,
enters the western Varsa called Ketumala and flows into the
ocean.

33. O great sages, the Bhadra traverses through the
chain of northern mountains and the northern Kurus and falls
into the northern ocean,

34. The mountain Malyavan and Gandhamadana extend
upto Nila and Nisadha, In the middle of the two chains of
mountains Mt. Meru stands like the pericarp of a lotus.

1. De identifies Siwith the jaxartca (sir.Daria), Sucaksu with the
Oxui, and Bhadr& with the Yarkand or Zarafshan. M. All differs but
the description of the rivers and the regions watered by them tallies more
with U. AH's description in Op* Git ♦ Ch, IV (and also Chi. V-VIII).

1.46.35—47.1

303

35. The sub-continents Bharata, Ketumala, BhadraSva
and the Kurus are the petals of the lotus of the universe outside
the Border-mountains,

36. Jathara and Devakuta 1 are the two boundary moun¬
tains extending from the south to the north as far as Nila and
Nisadha mountains,

37. Gandhamadana and Kailasa extend from east to west.
They go deep within the ocean to the extent of eighty Yojanas,

38. Nisadha and Pariyatra are the two border-mountains
situated as before to the west of Meru.

39. Trisrriga and Jarudhi 2 are the Varsa mountains in
the north. They run east and west between the two oceans.

40. O Brahmanas ! O great sages ! The eight border-
mountains have been described by me. Jathara and other
mountains are stationed all round the Meru,

CHAPTER FORTYSEVEN

Ketumdla and other sub-continents

SUta said :

1. In the sub-continent Ketumala } 3 men are (black
like) crows and have Jackfruit for their diet. Women have
the lustre of the petals of the lotus. They live for ten thousand
years.

1. M. Ali identifies Devakuta with modern Ahin Tagh-Nan-Shan-
Tsing-Ling and Jathara with Kuruk-Tagh ( Op. Cit . p. 100), Devakuta

thus fulfils all conditions; along with Jathara (Kuruk-Tagh), it joins
the Nila (Tten-Shan) and the Nisadha (Kunlun).

2. M. Ali identifies the Jarudhi range of mountains with Kirghiz-
Zailai Ala-Tau, Ketmen chain. Its twin, the Kara Tau» Tatars, Kungei,
Ketmin chain which extends westwards is the Trisrhga or Sfhgivan mountain
of the Puranas (Op. Git. p. 83).

The chapter shows the acquaintance of the author of KP. with the
main mountain systems and river-systems in Aflia.

3. Ke turn ala signified the whole of ancient Bactria i.e. mod. Afghan
Turkistan, the lower Hari Rud Valley, the basin of Murgha! Kashka

304

A* Utma Puttya

2, In the sub-continent BhadraSva, * 1 * * men are white in
complexion and women resemble the rays of the moon* They
live for ten thousand years and cooked food constitutes their
diet*

3 -4a, In the sub-continent Ramyaka,* men and women
have complexion lustrous like silver. They live for eleven
thousand five hundred years.

They live on Nyagrodha fruits as their food. They adhere
to Sattvagupa.

4b-5* In the Hiranmaya, 5 sub-continent, the people
have complexion of golden lustre. They live on Sriphalas
(coconuts). Both men and women live for twelve thousand and
five hundred years like those residing in Devaloka.

6 * People in the Kuruvarsa, 4 live for fourteen thousand

and five hundred vears. Their bodies are dark in colour and

*

they regularly take in milk as their diet*

7* In the continent Candradvlpa, people are born of
legal cohabitation. They are perpetually happy. They always
worship Siva, the great lord.

8 . O Brahmanas, men in the Kimpurusa* continent
resemble gold in complex. With Plak$a (fruits) for their food,
they live for ten thousand years.

system and the basins of the Surkhan, Kafir in gan, Vakhsh and Vakju riven
(For details vide M. AH— Op, Cit. f pp. 80-98), It is significant that many
of the Puranic names of Principalities or sub-regions were used in mediaeval
times as well.

1. M* Ali identifies Bhadraiva with North China ( Op. CiL t p* 108)*

2* Ramyaka or Ramaxiaks Var;a is the same as ancient Sogdiana
(M. Ali— Op. Q p. 83).

3* H in? may a Varja lies between the Sveta (Nur-Tau-Turkistan-
Atbaihi chain) and SrAgav&n (Kara Tau-Kirghiz-Ketman chain)-M, Ali
Of Cit. t p* 73*

4. Kuru-Varsa or Uttara Kuru was the region between Srhgavin and
the Northern Arctic Ocean or *in other words the Western Siberian Region
(M. Ali— Op , CiU, p. 85)* With respect to the Puranic description of these
northern regions, M* Alj remarks ; “In fact this is a major contribution of
the Puripa* to the knowledge of these lands which were either unknown or
imperfectly known till the 16th cent, A.D.” { Op, Gtt>, p. 85) *

5. Nepal (De. f p. 100),

1.47,9-20

305

9. Endowed with reverential devotion and with their
mind concentrated on meditation, they always worship the four-
armed lord with four heads,

10, In the continent Harivarsa, 1 2 the people resemble
Maharajata (i.e, gold). Imbibing sugarcane juice, they live for
ten thousand years,

1 L There, the people always worship with devotion god
Visnu, Lord Narayana, the eternal source of the origin of the
universe,

12, There, in the grove of Parijata trees is a splendid
palace of Lord Vasudeva. It is white, brilliant like the moon
and it resembles pure crystal,

13, With its four entrances with four arched door-ways
and its ten surrounding ramparts, it is incomparable, impassable
and invincible,

14, It is provided with a crystal hall adorned all round
with thousands of golden columns. It stands comparison with
the residential palace of the king of gods,

15, It is fitted with golden stairs and is beautified with
various kinds of jewels. It is furnished with a celestial throne
and it is endowed with all brilliance and beauty,

16-17, Its beauty is enhanced by the lakes of sweet water
and by rivers. The place abounds in Yogins devoted to Narayana,
pure persons devoted to the study of the Vedas, persons meditat¬
ing on Hari, the Purusa* and persons eulogising and making
obeisance to Madhava by means of Mantras.

18, There, on all occasions, the kings eulogise the
greatness of Visnu of unmeasured splendour, the overlord of
Devas,

19, Charming young ladies always interested in bedecking
themselves sing and dance there,

20, In the sub-continent Ilavrta,* the people have the
colour of the lotus, 1 They drink the juice of Jambu fruits

1, Harivarsa included the western portion of Tibet (De., p. 74),

2. Ilivfta is the region round Meru and bounded by Mil yavan on
the east and Gandha-madana on the west. The Puranic statements about
the locations of these mountains are conflicting. After closely scrutinising

306

Ktirma Purina

which they consume regularly. They have the steady (fixed)
longevity of thirteen thousand years,

21* In the Bharata 1 sub-continent, the women and men
are of various complexions* They are engaged in the worship
of many gods, and they perform different kinds of holy rites
and professions.

22* O sages of holy vows, their maximum expectation of
life is a hundred years* This sub-continent is reported as extend¬
ing to nine thousand Yojanas.

23-25. O Brahmanas, this is the land of holy rites of those
men who are eligible. There are seven important mountain
ranges via. Mahendra, Malaya, Sahya, Saktiman, 2 Rksaparvata,
Vindhya and Pariyatra. There are eight other continents viz.
Indradvipa, Kaserukman, Tamraparna, Gabhastiman, Nagadvipa
Saumya, Gandharva, Varuna, This continent (Bharata Varsa)
situated in the sea is the ninth one*

26. This continent extends from the south to the north
for a thousand Yojanas. To the east of it there are Kiratas
.and to the west are Yavanas.

27. The people who live herein are the Brahmanas,
Ksatriyas and VaiSyas who maintain themselves with Yajftas,
fighting and trading activities. The Sudras stay amongst them
{ serving them).

28-31. Many holy rivers originating from various moun¬
tains flow here. They are : Those originating from the ridges or

the Puranic evidence, M. All concludes that Gaadham&dana u the northern
ridge of the Hindukush arch with its northern extension, the Khwaja
Mohammad range while Malyavan is the Sarikot range to the cast of
Pamirs. [Op, Cif., pp. 58-59)

I- This is obviously pic-Partition India. The description of variety in
complexions of men, their modes of worship, etc, is found applicable even

today.

2. Su (Sa)lctiman is the portion of the Vindhya range joining
Pariy&tra and JUcsa mountains, including the hilb of Gondwana and Chhota
Nagpur (Dc., p, 1961)* M* Ali, in the topographical map of Bharata, shows
it as a ring of ranges encircling the Mahanadi basin, very nearly coinciding
the present Mahakotela (the Puranic Dak^ipa-Kosala) region.

1.47.32*35

307

foot-hills of the Himalaya 1 mountains are : the Satadru, Gandra-
bhaga, Sarayu, Yamuna, Iravati, Vitasta s VipaSa, Devika,
Kuhu, Gomati, Dhutapapa, Bahuda, Drsadvatl, Kauiiki, and
Lohini (vd. Lohita) * Those originating from Pariyatra mountain 1
are : Vcdasmrti, Vedavati, Vrataghni, Tridiva, VarnaSa,
Candana, Carmanvati, Sura, Vidisa and VetravatL

32-33* The sacred rivers flowing from the mountain
Rk^avan* are : Narmada, Surasa, Sona, Dasarna, Mahanadi,
Mandakini, Citraku^a, TatnasI, Pisacika, Citrotpala Viiala,
Mafyula and Valuvahini. They dispel all sins of men.

34-35. The following rivers originate from the Vindhya
mountains: 4 Tapi, Payosni, Nirvindhya, Mahanadi,
Sighroda, Vinna (v.L Venya) , Vaitarani, Balaka, Kumudvati,
Mahagauri, Durga and Antahsila* They dispel sins of men
instantaneously*

1. The modern names of the riven are given in brackets : $utadru
(Sutlej), Candrabhaga (Chenab), Iravati (Ravi), Vitasta (Jhclum),
Vipaii (Bcas), Devika (Dccg—a tributary of the Ravi-right bank), Kuhu
(Kabul), DhQta-pftp4 (S&rada with Its head-streams), B&hudA (Rapti)*
Dr^advati (Chi tang, a tributary of the Ghaggar) Kausiki (Kosi with its
three head-waters, Dudh Kofi, Sun Kofi and Tamba Kosi), Lohini or
Lohiti (Brahma-Putri),

(M. Ali —Op. CiL, pp* 114-115)

2. Modern names are bracketed : Vcdasmrti (Sanaa), Vedavati

(Berach), Vrataghni (Banganga-utangan), these were big, perennial livers
in ancient Malaya country (now a part of Madhya Pradesh), Tridiva
(K&li Sindh}, (W* Ban as which flows west of Aravallis), Candana

(Sabarmati), Carmai^vavati (Ghambal), Sura {Gambhira, also mentioned
as Rupa in the Mt. P*), Vidisa (Bcs, on its bank is Bcsnagar), Vctravati
(Bctwa) *

{M. All— Op, CiL , pp* 116-117)

3. The following re vers arc in the Bundelkhand Region : Darsana
(Dhasan), CitrakfltA, Tamasi or (Osa (Tons), CitropsU (Gitopala)—
probably due to coloured stones or gravel in its bed.

The other rivers are : Viiala (Bctwa—near S&gar ?), VaftjulS (Jamni-
a tributary of the Betwa), The ranges of and Vidhya mountains arc so
much mixed up that some rivers (c.g. the Narmada) are attributed to cither
of them.

4. Modem names are bracketed : Payo^ni (Pain-Gahga—*De 150),
NirvindhyA (Newuj—between Ujjain and Veitravail), Vinnft or Ve^y&
(Wain-Gahgi)» Vaitaragi (Baitarani), Kumudvati (Suvamarekhi).

308

Karma Purdna

36-38. O excellent Brahmanas, the rivers of the southern
land (Deccan) originating from the ridges of the Sahya moun¬
tain are : God&vari, Bhimarathi, Krsrta, Vena, VaSyata,
Tungabhadra, Suprayoga and Kaverl. The rivers originating
from the Malaya mountain are Rtumala, 1 Tamrapanrju, Punya-
vatl and UtpalavatL All of them contain cool water. The rivers
Rsikulya and Trisama flow down from the Gandhamadana. 2 3

39* The rivers originating from Saktiman (Suktiman)
mountain* are Ksipra, Palasini, Rslka and Vaih^adharinl. They
dispel all sins of men,

40. O leading Brahmanas, the branches and tributaries
of these rivers are in hundreds. For ablution, charitable gifts
and other rites (on their banks), these rivers are meritorious
and destructive of all sins.

41-44. The people of the middle country etc, are the
Kurus and Paficalas. The people of the eastern territories
are the residents of Kamarupa. So also of the Puntfras, the
Kalingas, the Magadhas the people of the southern Deccan
region, the people of the western territories, the Saurastras, the
Sudras, the Hinas (indigent ones), the Arbudas, the Malakas,
the Malapas, the residents of Pariyatra, the Sauviras, the
Saindhavas, the Hunas, the Malyas (v.L Salvas), the residents
of Balya, the Madras, the Ramas, the Andhras and the Para-
slkas. 4 These people always stay near these rivers and drink
their waters.

45. Wise men have said that there are four Yugas in the
Bharata sub-continent and not anywhere else. They are Kfta,
Treta, Dvapara and Kali.

1. RlumSlft or KrUunftU (Vaigai which rises in Koitai»Malai Peak
of Cardamom Hills ?}

2. M. Ali attributes the sources of the river to the Mahendra Parvata
and not to Gandha-midana. But one wonders why other riven of ( Op. Cit. y
p. 124) the Mahendra Parvata are not given when Vlyu and Mt.P. mention
them.

3. The rivers from mt. Sa (Su-) ktimin ; Fal&siai (Jonk—Raipur
Dist. ( M. P.Jpkfild (BHkulya, according to M. Ali — Op> CiL , p. 125),

4. The list of peoples and their provinces in Bharata is illustrative
and not exhaustive. Cf, Mt.P. 113.34 ff.

1*47-46—48.7

309

46, O great sages, in the eight sub-continents such as
Kimpurusa and others there is neither sorrow nor dispiritedness,
neither the fear of hunger nor any sort of exertion*

47, The subjects are happy and comfortable. They are
devoid of agony; they are free from all sorts of misery, AU of
them enjoy steady and perpetual youth and sport themselves in
various ways.

CHAPTER FORTYEIGHT

The description of JambBdvipa 1

Suta said :

1- The crystalline mansion of Paramesthin the lord of
Devas, is on the beautiful great peak of the mountain
Hemakuta.

2. There, Devas and Siddhas alongwith the sages, always
perform the worship of the Trident-bearing overlord of Devas,
the ruler of living beings,

3. Mahadeva, the Pinaka-bearing lord, Mahesvara,
Girisa, accompanied by the goddess, shines there forever,
surrounded by his goblins,

4. Mount Kailasa with its beautiful and separate peaks
stands there. It is the residence of a crore of Yaksas and of the
intelligent Kubera.

5-7. There too stands the great abode of lord Siva, the
overlord of Devas, The holy river Mandakinl, beautiful
with its translucent waters is embellished with many and various
kinds of lotuses. Waters of the highly sacred and beautiful

1, This chapter gives a mythological description of the abode* of
gods etc. in Jambudvlpa. M. Alt in Tht Grog, of thg PurApas has located
some of these mountains. It appears that JambQdvipa covered practically
the major part of Eurasia (and probably some part of N. Africa also).

310

KUrma Pttr&rp

river are always drunk by Devas, Danavas, Gandharvas, Yaksas,
Raksa&as and Kinnaras. They are holy and very beautiful.
There are many other rivers, hundreds of them* bedecked with
golden lotuses.

. 8, On the banks of those rivers are the abodes of Lord
Par ame? thin as well as of Narayana. They are resorted to by
Devas and sages.

9* 10a. On its peak (?) is the splendid and auspicious
grove of Parijata trees. The large abode of Indra adorned with
jewels is also there. It contains crystal columns, and is be¬
decked in golden domes and ornamental gateways.

10b-l 2a. The holy abode oflord Visnu, the Atman of the
Universe, the lord of Devas, is situated thus. It is beautiful
and bedecked with all kinds of jewels. The glorious Narayana,
the lord of the Universe, the excellent lord of everyone, the
eternal deity, abides there,

12b-13a. Similarly, on the mountain peak called \fasu-
dhara, there stands the holy abode of Vasus, the most excellent
of all abodes. It is bedecked in jewels and is unthwartable by
the enemies of gods,

13b- 14a. The seven sacred hermitages of the noble-souled
seven sages arc on the excellent mountain Ratnadhara. The
hermitages are sacred and are joined to the residences of the
Siddhas.

14b-15a. The highly auspicious and pure abode of god
Brahma, bom of the Unmanifest, is also there. It is built of
gold and is embellished with diamonds, sapphire and other
precious gems, and it has four doorways.

15b-16a, O Brahmanas, Devas and sages, Siddhas and
other Brahmanical ascetics worship the unborn Pitamaha,
the great lord of Devas, there.

16b- 17a. The four-faced deity is always worshipped
alongwith the goddess Savitrl by everyone. He is the greatest
goal of all quiescent ones. For the welfare of the world he stays
there.

17b-18, On one of its summits, which is decorated with
great lotuses, there is a great sacred lake which is very fragrant
with nectar-like pure water. Near that is the holy hermitage
of Jaigi^avya which is frequented by leading Ypgins,

1,48.19-30

311

19, It is here that the venerable sage stays always
surrounded by all his distinguished disciples who are noble-
souled, devoid of faults and sins, and knowers of Brahman,

20-21. His disciples are Sankha, Manohara, Kausika,
Kfsna, Sumanas and Vcdavada. Thanks to his grace, they are
engaged in all yogic activities and are quiescent. With their
bodies dusted with Bhasma (ashes), those preceptors, engrossed
in the Brahmavidya (Learning of the Brahman), worship him
(Jaiglsavya).

22. In order to bless the recluses of tranquil minds,
Mahesvara remains near them there along with the goddess.

23. On that excellent mountain, there are many her¬
mitages of sages whose minds are absorbed in Yoga. There are
many lakes and rivers too.

24. In those hermitages blissfully live Brahmanas engaged
in Yoga, the performers of Japa, of fully controlled sense-organs
and of minds attached to and absorbed in the Brahman,
and devoted to spiritual knowledge.

25. With their Atman (individual soul) fixed on the
Cosmic soul, they meditate on the lord Isana stationed on the
peak of the mountain but pervading the universe,

26. There is Sumegha, the abode of lndra, resembling
a thousand suns in brilliance. There abides Lord lndra, the
overlord of gods, alongwith his consort Saci,

27. The abode of Durga is on the mountain Gajafoila.
It has jewelled portals. Goddess Durga, the great l£vari herself
stays there.

28. Waited upon and served everywhere by different
Saktis (divine powers), she drinks the Yogic nectar pertaining
to Lord Siva, after obtaining it directly from him.

29. O Brahmanas, on the summit of the mountain
Sunlla, shining brilliantly, thanks to the various kinds of mine¬
rals, are the cities of Raksasas as well as hundreds or lakes.

30. O Brahmanas, similarly, on the mountain Mahacala
that has a hundred (beautified) peaks, there are hundreds of
cities with crystal columns. They are inhabited by Yakfas of
boundless prowess.

312

KUrma Purdna

31. On the summit of the mountain Svetodara is the city
of the noble-souled Suparna (Garuda). It has ramparts and
arched gateways and is embellished with jewelled portals,

32. The glorious Garuda stays there like another
Visnu incarnate. He meditates upon the Supreme, immutable
refulgence, within his Atman.

33. O leading sages, there is another holy abode of
Goddess Sri on the peak called Srisrriga. It is of gold, richly
endowed with jewels and fitted with portals studded with
jewels,

34-35, The greatest Sakti of Visnu, Laksmi of infinite
prosperity, very charming and eager to fascinate the whole
universe, occupies that abode. She is revered by the Gan-
dharvas, Siddhas and Garanas. The goddess should be contem¬
plated upon as the source of origin of the universe and refulgent
with the rays of her own divine power,

36. At that very place is the great abode of Vi?nu,
the lord of Dcvas, There arc four lakes there, containing
beautiful lotuses of variegated colours.

37. On the mountain Sahasrasikhara (having a thousand
peaks) j there are eight cities of the Vidyadharas, which are
fitted with jewelled staircases and are embellished with lakes,

38. The rivers hereof contain pure (crystal clear)
water and are the receptacles of very wonderful blue lotuses.
There is a divine grove of Karnikara flowers where Sankara
himself (v.l. wilhAmba) stays.

39. The auspicious city of Mahalaksmi is on the moun¬
tain Parijaia (v.L Pari-patra). It is endowed with beautiful
palaces and is decorated with bells and chowries,

40. It is beautified by the troupes of celestial damsels
dancing here and there, and is filled with the sound of tabors
(Mrdaiigas) and Panavas and resonant with the notes of flutes
and lutes everywhere.

41. It is crowded with Gandharvas and Kinnaras and
encircled by extremely brilliant Siddhas. It is teeming with
great palatial buildings.

42. It is resorted to by the lords of Ganas and is
extremely attractive to look at for the virtuous. It is there that
the goddess, engaged in Yoga abides forever.

I*48.43-56a

313

43-44a, Only the sages who have accomplished Siddhis
and are expounders of Brahman (or Veda) can visualize there
the thrce-cyed great goddess Mahalaksml, the wielder of an
excellent trident and surrounded by all divine powers and iden¬
tical with them.

44b-45a. The excellent city of Sarasvati is on the nor¬
thern side of Suparsva* O excellent ones, the lakes thereof are
frequented by the Siddhas. They are worthy of being enjoyed
by Devas.

45b-46a* On the summit of the mount Bandura which
abounds in wonderful trees, there are hundreds of cities of
Gandharvas teeming with celestial women,

46b-47a. In them, proud and inebriated men and women,
full of charms, eager after enjoyment of pleasure, joyfully sport
forever.

47b-49a. On the summit of the mount Afijana is the
excellent city of celestial ladies. Rambha and other Apsaras
stay there eager in their sexual dalliance. Citrasena and other
suppliants come there (as Suitors) forever, O excellent ones
that city is rich in all kinds of precious stones.

49b-51a. O excellent ones ! On the Kaumuda (moun¬
tain top) there arc many cities of Rudras whose rajo-guna (or
passion) is subsided and whose minds are attached to Isvara
(Siva)« Those Rudx 'as of great Yugic power and (capable of)
moving in the inner circle of god Siva and occupying the
position of god Siva’s lustre abide in that city.

51b-52a. On the summit of mountain Pinjara, there are
three cities of the lords of gatias (Siva’s attendants), In the city
called Kapila of Nandisvara, that highly intelligent Gana-chicf
Nandisvara stays.

52b-53a. On the summit of Jarudhi is the shining holy
abode of Bhaskara (the Sun-god) of unmeasured splendour, the
intelligent lord of Devas.

53b-54a. To the northern side of the same is the excellent
abode of the moon-god* It is there that the lord of cool rays
and beautiful soul stays.

54b-56a, O great sages, on the mount Harhsa there
is a divine abode. It extends to a thousand Yojanas* It is fitted
with golden portals studded with jewels. Lord Brahma,

314

Kama Pur&na

the soul of the Universe, praised by groups of Siddlias and
accompanied by Yasudeva (v.l. Vamadeva) and others stays
there in the company of his consort Savitri.

56b~57a. To the southern side of the same is the excellent
city of the Siddhas where leading sages headed by Sanandana
and others dwell quietly*

57b* The three cities of Danavas are on the summit of
the mountain Pafica-Saila.

58-59a. Not far from it is the abode of the intelligent
preceptor of Daityas (viz. Sukra), The holy hermitage of
Kardama is on the peak of the mountain Sugandha, the beauty
of which is heightened by rivers. The holy sage stays there.

59b-60a. To the eastern side of the same, a little to the
south stays Sanatkumara, the holy sage, the greatest among the
knowers of Brahman.

60b-61, O leading sages, on all these mountains and
others there are lakes, rivers of translucent waters and the
shrines of deities. There are sacred Siddhalingas installed by the
sages.

62. It is impossible to enumerate those shrines. Thus
the description of Jambudvipa is given in brief. It is impossible
for me to recount it in detail even in hundreds of yeais.

CHAPTER FORTYNINE

The description of Plok$a and other continents
SUta said :

L The island-continent called Plaksa, 1 twice in extent
to that of Jambudvipa, stands surrounding the milky ocean
(rather—thebrimy sea).*

1, The older view dismissing the Fur&$ic Dvjtms (continents) as
fanciful fables is itself difxnisscd by later researchers. They try to identify
these continents on the basil of the climatic and vcgetational data. Thus
the Piakfa tree is regarded as the main feature of the land called Plaksa dofpa

*JTfto4r ;a misprint for Kfdroda

1,49,2-10

315

2, O leading Brahmanas, there are seven Kulaparvatas
(ranges of border Mountains) in the Plaksa Dvipa, They have
thousands of Siddhas* inhabiting them and are well-divided.

3-5. Gomeda is the first among them (i.e, Kulaparvatas) .
The second is called Candra, The others are Narada, Dundu-

w

bhi, Maniman and Mcghanisvana, Vaibhraja is the seventh
among them. It is the most beloved of Brahma. The unborn
god Brahma, the Atman of the Universe, the perceiver of the
Universe, (the omniscient) deity, the cosmic witness of all, is
worshipped by Devas, sages, Gandharvas and Siddhas. The
countries therein are holy. There are no ailments or mental
agonies.

6-8. There are no persons committing sins in any way.
The rivers in those sub-continents are seven and they fall into
the sea. In them the Brahmanical sages always worship Pitamaha
(God Brahma). The well-known names of these rivers are
Anutapta, Sikha, Vipapa, Tridiva, Krta, Amrta and Sukrta.
There are many well-known small rivers and many lakes as
well.

9-10, In these continents, there is no revolution of the
cycle of the different Yugas, Men are long Jived. They are
classified as Aryakas, Kururas, Videhas, Bhavins, etc., and
are said to be the four castes viz. the Brahmanas, Ksatriyas,

and it indicates the land of warm temperate climate of the mediterranean
basin (M. Alt-— Geog, of the Purdyas, pp, 39-42) - F. Wilford shows how the
name Plat?a still persists in Placia, a town in Mysia. The inhabitants speak a
peculiar dialect spoken by Pclagsi of Gris tone—spoken by the Pelagsis who
lived on the shores of Hellespont at the time or Herodotus { Asiatic Researches
VIII, 267-346). The close similarity in the names Plakfft, Pclagsi it
signi6cant. V. V. Iyer, in ‘The Seven EM pas of the Fur&gas 1 locates
Plakfa dvlpa in Greece and adjoining lands i.e. the climatically Mediterra¬
nean belt.

The above approach of identifying these dvipas or ‘human regions* by
their climate and vegetation is saner than speculating their identity on the
bash of the mountains or rivers as the names of these can be distorted to
suit one's theory.

•The reading should be : rjv&patAfi as in V. 14 below. It means : ‘‘The
mountains are broad and straight.”

316 Ktirma Pur&na

VaiSyas and Sudras in this continent. Lord Isa is worshipped
by the people of all castes residing there.

11- O leading sages, they have the Empire of Soma (v.l.
intimate union with) and similarity of form of Soma. All of
them are engaged in pious duties. All of them are delighted in
their minds.

12- 13. They live without any ailment for five thousand
years. The island continent Salmali 1 is twice the Flak sad vlpa in
extent and is encircled by the sea of sugarcane juice. There
are seven Varsas (sub-continents) and seven dividing ranges of
mountains there also.

14-16. O observers of good vows, the mountains are long
and straight with excellent knots (and ridges)* The rivers are
also seven in number. The names of the mountains are Kumuda,
Annada, fialahaka, Drona, Karhsa, Mahisa and Kakudman.
The rivers that dispel the sins of the people are—YonI,
Toya, Vitisna, Candra, Sukla, Vimocam and Nivrtti. O excellent
Brahmanas, there is no avarice or anger among the people,

17, There is no fixation of the period for the different
Yugas. People live without ailment. The people of all castes
worship the eternal Vayu there*

18-19a. It is but proper that they achieve this (v.l. they
realize Sdyujya type of salvation with him (i*e* Vayu). They
realise the SdrUpya and Salokaid forms of salvation (with Vayu).
Brahmanas are mentioned to be tawny coloured. The kings are
pink in complexion* O Brahmanas, in this continent the Vaisyas
arc yellow-coloured and the &udras are black.

19b-22. Kusa-dvlpa which is twice the extent of Salamali-
dvipa stands encircling Suroda {the ocean of wine). The
seven mountains (thereof) are: Vidruma, Homa, (v.l* Hema)
Dyutiman, Puspavan, KuseSaya, Hari and Mandara. The
seven great rivers are Dhutapapa, Siva, Pavitra, Sammita,
Vidyut, Prabha and Rama* O Brahmanas, there are hundreds
of other auspicious rivers with crystal-like water.

I, ‘The land of silk-cotton tree*. The name indicates warm equa¬
torial region. M, Ali identifies it with the tropical part of Africa bordering
the Indian ocean on the west including Madagasgar.

1,49.23-33

317

23-24a, Devas and others worship Isana. Brahmanas
there are called Dravinas; Ksatriyas are known as Susmins,
VaiSyas, Stobhas (v.L Snehas) and Siidras, Mandchas.

24b-26a. Men are endowed with perfect knowledge and
possess friendliness and other attributes. They keep their word
or perform religious activities as prescribed in the Sastras. They
are engaged in the welfare of all living beings. By performance
of various sacrifices, they worship the highest god Brahma.
They attain S&yujya (absorption in the deity), Sarupya (simi¬
larity with the form of the deity) and Salokya (residence in the
region of the deity) types o* Muktis with god Brahma.

26b-27a. Kraufica-dvipa 1 which is twice the extent of
Kusadvipa in area stands encircling the ocean of clarified
butter, O Brahmanas.

27b-28. The Border-mountains are: Kraufica, Vamanaka,
Adhikarika, Devabda, Viveda, Pundarlka and Dundubhisvana.

29. The following are the main rivers viz. Gauri, Kumu-
dvati, Sandhya, Ratri, Manojava, Kobhi and Pundarlkaksa,

30. O excellent Brahmanas, the four castes are Puskala,
Pu$kara, Dhanya and Tisya respectively (in the places of}
Brahmanas, Ksatriyas, Vaisyas and Sudras,

31. They worship Mahadeva by the performance of
sacrifices, charitable gifts, self-control, etc., holy vows, fasts,
Homas, and Tarpana rites of the Pitrs.

32. Thanks to the grace of Rudra, they attain Rudra-
Sayujya, the rarest Sarupya (with Rudra), Salokata (co-residence
with Rudra in his region) and Samipya (nearness) ■

33. Saka-dvipa* is twice the extent of Kxaufica-

L M. Ali decides it to be the basin of the Black Sea ( Op . CiL, pp.
45-46) while V, V. Iyer identifies it with Asia Minor (Quarterly Journal of
Mythical Society XV. 119-127).

2. Its description in Purajpfti shows it to be a Monsoon land with
teak-wood forest and heavy rainfall, M. Ali identifies it with the region
now known as Malaya, Thailand, In do-China and Southern China—The
ocean of Milk mentioned in V. 40, is probably the turbulent and foamy
South China Sea.

318 Kama Purdna

dvlpa in area and it is situated encompassing the ocean of
curds.

34. The mountains thereof are, Udaya, Raivata,
Syama, Kasfhagiri (vj. syamaka, Astagiri), Ambikeya, Ramya
and Kesarin.

35. The main rivers are—Sukumarl, Kumar!, Nalinl,
Venuka, Iksuka, Dhenukaand Gabhasti.

36. Men who drink waters of these rivers live there
free from ailments, sorrow, passion and hatred.

37. The Brahmanas, Ksatriyas, Vaisyas and Sudras
arc respectively called Mrga, Magadha, Manasa and
Mandagas.

38. By performing holy rites and observances of various
sorts, they perpetually worship Divakara (the sun-god) the lord
of Devas, the sole witness of all worlds.

39 O Brahmanas, thanks to the favour of the Sun, they
attain Sayujya (identity) with the sun, Samlpya (nearness),
Sarupata (similarity in appearance) and Salokata (residence
in the solar region).

40. Encircling the Saka Dvipa is the ocean of milk, and
in its middle is Sveta dvipa. The people thereof are devoted
to Narayana,

4L The territories thereof are meritorious and full of
miracles. Men born there are white in complexion. They are
devoted to Vi$nu.

42. There is neither mental agony nor physical illness;
there is no fear of old age or death. People are devoid of anger
and covetousness, delusion and mutual rivalry.

43. They are forever magnificently provided and thriving.
They are devoid of dispiritedness and awe; they are perpetually
delighted and they enjoy pleasures forever. They are
equal to (or look like) Narayana and are devotedly attached to
Narayana.

44. Some of them, Yogins of fully controlled sense-organs
are always devoted to meditation. Some perform Japas. Some
perform penance; while others are endowed with perfect spiri¬
tual wisdom.

1 * 49 , 45-61

319

45. Others are purified by meditating upon Brahman
and by observing Nirbija (“seedless”) yoga. They meditate on
the great Brahman, the eternal Vasudeva*

46. Others are Ekantins (followers of Ekanti-dharma)
without support (solely depending on him) * They are great
devotees of the lord* They see the great Brahman called Visnu
beyond Tamas (of ignorance).

47. All of them have the four-armed form; They are the
wielders of Sarikha, Cakra and Gada (mace); all of them wear
good yellow robes; their chests are marked by the line of golden
hair called Srlvatsa.

4fl. Others are devoted to Mahesvara. Their foreheads,
are marked by Tripundras (three lines of ashes on the forehead),
refulgence emanating through practice of excellent Yoga. They
have great Garudas as their vehicles,

49, All are endowed with Sakti; they have perpetual
bliss and they are pure. Persons who closely move with Visnu
stay there.

50* The city of Narayana named Narayanapura is also
there. It is impassable to others; it cannot he assailed or trans¬
gressed; it is heightened in beauty by means of palaces,

51, It is fitted with golden ramparts and crystal pandals
and halls, the lustre of which is diffused in a thousand ways; it
is splendid and unthwartable.

52-54, It has mansions and palaces full of great apart¬
ments. It has thousands of golden archways shining with
different jewels. It contains splendid sheets and covers; it is
embellished with wonderful articles; its beauty is enhanced by
delightful parks of various shapes and flowing rivulets; there are
lakes all round; many banners of variegated colours beautify it*

55. Everywhere it has streets; the steps and staircases
are bedecked in jewels; it has hundreds and thousands of rivers;
it is reverberating with divine songs and music.

56. It abounds in swans, ducks and ruddy geese; it has
four main gateways; it is incomparable and inaccessible to the
enemies ofDevas.

57-61. Its beauty is enhanced by bevies of divine damsels
who dance and who know the technique of different kinds
of music difficult of access even to Devas; who are richly

320

Karma Purdrta

endowed with different modes and ways of dalliance; who are
very tender and passionate; whose faces resemble the moon;
whose anklets jingle and tinkle; who smile slightly; whose lips
are like the red cherry (Bimbo) fruits; whose eyes resemble the
beautiful eyes of tender fawns; who possess all types of riches;
who are graced with slender waists; whose gait resembles the
movements of the royal swans; whose dress and features are
fine; whose voice is sweet; who are efficient in conversations and
pleasing talks; who are richly adorned with divine ornaments
and who are stooping down with the weight of their breasts;
whose eyes roll about due to the intake of wine; whose limbs are
of variegated colours and who are fond of different pleasures
and sexual dalliance.

62* The city is beautified with parks and gardens with
full blown flowers and hundreds of living beings. Innumer¬
able Devas also beautify it* It has numerous attributes,

63. The city of the Lord and the consort of Sri, of un¬
measured splendour is very sacred and glorious. In its middle is
a highly-splendid spot of lofty ramparts and arched ornamental
gateways,

64-65. It is the divine abode of Vi?nu t the bestower of
Siddhis on the Yogins. In it, the sole lord having the lustre of
lotus petals, lord Hari from whom the entire Universe is born
lies down on £e$a his serpent-couch. He is being meditated over
by the leading Yogins, the chief of whom is Sanandana.

66-68. He drinks in the nectar of the bliss of his own
Atman, He is the deity beyond darkness; he is the yellow-robed
large-eyed deity of great Maya and mighty arms. His pair of
feet is stroked forever by the daughter of the milk-ocean; that
goddess, the beloved of Hari, worthy of being worshipped by the
Universe, stays at his feet for ever with her mind resting on
him imbibing the nectar of Narayana. Evil men of impious
activities do not go there; nor those who dwell in the abodes of
other Devas.

69, It is the abode named Vaikuntha. It is revered even
by Devas, My intellect is not competent to describe the entire
region.

, 70. Only this much can be said; it is indeed the city of

1,49.71-50*6

321

Narayana. He alone is the great Brahman; He is the eternal
Vasudeva.

71-72. The glorious Narayana* deluding the Universe
with his Maya, lies down there; this Universe is bom of
Narayana; it is stabilised in him alone, At the end of the
Kalpa period, the world resorts to him. He is the ultimate
goal.

CHAPTER FIFTY

Tks description of Pufkaradvipa

Suta said :

1. The milk ocean extending to twice the size of Saka-
dvlpa encircles it. The continent Puskaradvlpa 1 rests in it.

2. O leading Brahmanas, there is only one mountain viz.
Manasottara. It rises up to fifty thousand Yojanas in height.

3. Its girth is also that much. It is globular all round.
The mountain Manasottara is stationed exactly in the middle
of the continent (v.L samjnita —Half of the continent is called
Manasottara)*

4. The same blessed tract of land is divided into two*
In that continent, two holy and splendid territories are situated.

5. They are on either side of the mountain Manasa.
They are as Mahavita Varsa and DhatakI khanda,

6. The island continent Puskara is encircled by the
ocean of sweet water. There is a great tree in that island
(continent). It is the Nyagrodha (Holy Banyan) tree wor¬
shipped by the immortal*

1* The description of Pu$ka rad vi pa in the K.F. and other Purariai
indicates that it is the tract of land including Japan, Manchuria and the
South-eastern Siberia (M. Ali— Tht Gwg* of tht Parras, p p. 43 -* 4 ) .

322

Kama Purdna

r

7. O tiger of a sage, (i.e, leading sage), Brahma, the
Atman of the universe, the creator of the universe stays on it. At
that very spot are the abodes of Siva and Narayana.

8-9. Mahadeva, Kara, resides in one half of this con¬
tinent* The unchanging Hari resides in the other half. They are
worshipped by Brahma and others as well as by Kumara and
other Yogins. Isvara who is Kmia (black)and Pirigala(brown)
is worshipped by Gandharvas, Kinnaras and Yaksas. The
subjects are healthy and normal and the Brahmanas are hundred
times more brilliant, (v.l, lustrous like god Brahma*)

10. They are devoid of ailments and sorrow; they are
free from passion and haired; neither truth nor falsehood finds
a place there; there is neither excellent, nor base nor middling
there.

11-12. They do not follow the rules and rites of the
different castes and stages of life; there is no river, no mountain.
The ocean of sweet water encircles the great Puskara continent
all round. O excellent Brahmanas, its situation in the world is
beyond (everything and every world) ♦

13. The ground, comparable to a single golden rock, and
twice its size, extends everywhere* Beyond that, is the mountain,
the line of demarcation of the sphere of the sun.

14. It is partly iliuimnated and partly dark. It is called
the Lokaloka mountain. Its height is ten thousand Yojanas.

15-16, The extent of the great mountain Lokaloka is
also that much. Enveloping that mountain beyond (on its other
side) is eternal darkness which in its turn is encircled by the
shell of the Cosmic Egg. Thus the seven great worlds and
the Pa talas have been recounted*

17-18a. The detailed description of the entire Cosmic Egg
has been succinctly narrated by me. It should be known that
there are thousands of crores of Cosmic Eggs like this. The
Pradkdna 1 is present everywhere since it is the primary
cause and is of unchanging nature.

1, The remaining portion of this chapter tries to synthesize the
Sinkhy* theory with the Puranic theory of creation*

L50.18b-26

323

]8b-19a* There are fourteen worlds in all these Cosmic
Eggs. There are four faced deities, Rudras, Narayanas and
others in their respective places.

19b-20a. Each Cosmic Egg has seven out-sheaths envelo¬
ping it, each sheath being ten times in extent than the former.
It is only the spiritually wise who can go there.

20b-21a. Transcending this all exists the source (Prakrti)
of the universe which is great (mahat ), infinite, unmanifest, with¬
out beginning and without end.

21b-22a, It is infinite and endless as it is beyond calcula¬
tion* It should be known as this unmanifest, eternal, Supreme
Brahman.

22b-23a. Ft is said to be infinite everywhere in all places.
Its excellent majesty and greatness has been formerly glorified
by me*

23b-24. It is present everywhere and it has been in all
places on the earth, in the nether worlds, in the firmament, in
the wind, in the fire, in the oceans and in the heaven* There
is no doubt about it.

25. This highly resplendent deity himself is even in
the principle called tamos (v.l. in both tamos and Saliva gutjas ).
This Supreme Person dividing himself in various bodies sports
in them.

-

26. Lord Maheivarais beyond that unmanifest from which
this Cosmic Egg has been produced. God Brahma has sprung
from the Cosmic world. This Universe is created by him.

324

K &rma Pur&nta

CHAPTER FIFTYONE

The description of Manvantaras: Lord Vijnu’s glory
(his four manifestations)

The sages requested :

1-3, O Suta, tell us about all Manvantaras, 1 both
past and future. Mention about Vyasa (the arranger of
the Vedas) in the Dvapara Yuga. In the Kali age, how many
were the disciples, the expounders of Dharma (Virtue) and
Artka , of this intelligent Lord, the god of gods who arranged
the branches of the Vedas, (v.l. the incarnations of god Siva,
the god of gods, for the establishment of Dharma in the Kali
age)* How many disciples did the Lord of Devas (i.e. Vyasa)
have in the Kali age ? O Suta, it behoves you to recount all
these things succinctly*

SUta said :

4-5* Six Manus have gone by* At the outset it was
Svayambhuva Manu; thereafter, it was Svarocisa Manu; the
others were Uttama, Tamasa, Raivata and Caksusa. The pre¬
sent Manu is the son of the sun-god. He is called Vaivasvata
Manu. It is the seventh Manvantara that is current now.

6. Svayambhuva Manvantara at the beginning of the
Kalpa has been recounted by me. Henceforth, understand the
Manvantara of Svarocisa Manu*

7. In the Svarocisa Manvantara, Devas were Para-
vatasand Tusitas. The Suppressor of Asuras i*e, Indra named
VipaScit became the ruler of Devas.

1. Description of Manvantaras or Manu-epochs is an accepted charac¬
teristic of the Parana* * One Manu presides over an epoch of seventyone
eyelet of Yugas and every Manu has his sets of Indra, gods, seven sages, etc*
We have a description of these Manvantaras in various Purinas such as
Bb,P,VIIL 1.1-29, NP I* 40*17-37 VP* III. 1*1-9 and others* Manus are
fourteen in number* The reign of six Manus is over. The present Manu is
Vaivasvata, after whom the present Manvantara is named '‘Vaivasvata
Manvantara*'.

There is a general consensus among the Puranas about the names and
other details of the first seven Manus, but not so in the case of the future
Manus (For example, contrast Mt. P* 9.30-36 with Brahma P* 5,5-6) * But
as admitted by Kane historical explanation of the theory of Kalpas and
Manvantaras is not stated anywhere (HD. V* 4. p* 688).

1.51.8-17

325

8. The following seven were the seven sages ( saptarjis)
viz. : Urja, Stambha, Prana, Danta, Rsabha, Timira and
Arvarlvan.

9. Caitra, Kimpurusa and others were the sons of
Svarocisa Manu. 1 Thus the second Manvantara has been re¬
counted. Now r listen to Uttama Manvantara.

10. In the third Manvantara, the Manu was named
Uttama, Susanti, the suppressor of enemies, was the ruler of
Devas.

11. There were five sets of twelve Devas namely—Sudha-
mans, Satya, Siva, Pratardanaand Vasavartins.

12. The following seven were the Sap tar $ is (seven sages)
viz. Raj as, Gfvtra, Ordhvabahu, Savana, Anagha, Sutapas and
Sakra.

13. In the Tamasa Manvantara, the classes of gods
were Surayasahara*, Satyasand Sudhls. And there were twenty-
seven groups (ganas) in these divinities.

14. Sibi who had the characteristic feature of having
performed a hundred Yajfias, was the Indra, He was a devotee
of Sankara and he was engaged in the worship of Mahadeva, s

15. In that Manvantara also there were saven sages
( saptar$is) viz. Jvotis, Dhaman, Prthak, Kalpa, Caitra,
Agnivasana, and Pivara (y.i, Jyotis, Dharman, Prthu, ICavya,
Caitra, Agni and Varuna),

16. O leading Brahmanas, the Manu of the fifth Man¬
vantara was Raivata by name. Vibliu who was the suppressor
of Asuras was Indra there (then).

17. The excellent Devas (divinities) were Aniitas, BhQtis
and Vaikunthas. These were the groups of Devas consisting of
fourteen each.

1* It is not understood why the sons of Svaroctsa Manu are
enumerated and those of other Manus are not mentioned in the KP. while
other Furartas such as VP. III. 1 detail them.

2. This information about this Indra is given to glorify Siva. It is not
found in VP. and other Purapas.

*This is a misprint for Supdrd Harayastalhd as this whole verse is the
same as VP. 111,1-16.

326

KUrma Puram

18-20a* O Brahmanas, in the Raivata Manvantara, the
following were the seven sages : viz- Hiranyaroman, Vedasrl,
Ordhvabahu, Vcdabahu, Subahu, Saparjanya and Mahamuni.
Thus the four Manus—Svarocisa, Uttama, Tamasa and Raivata
are recorded as belonging to the line of Priyavrata.

20b. O Brahmanas, in the sixth Manvantara, Cak^usa
was the Manu.

21-23a. Manojava was Indra. Now listen to the list
of Devas. There were five groups of Devas, the heaven-
dwellers viz* : AdyaSj Prabhutabhavyas, Prathanas, Mahanu-
bhavas and Lekhyas (v,l. Adyas, Prasutas, Bhavyas, Pfthugas, *. •
each consisting of eight groups*) * The following were among the
seven splendid sages viz, ; Virajas, Havisman, Soma, Manusama
{? equal to Manu), Avinaman and Savismi (vd. Sumedha,
Virajas, Havisman, Uttama, Madhu) .**

23b-24. O Brahmanas, Sraddhadeva of great splendour
was the son of Vivas van (sun). O Brahmanas, the present Manu
in the seventh Manvantara is Samvartana**** Devas are
Adityas, Vasus, Rudras and Maruts.

25-26. Purandara, the slayer of heroic enemies, was
Indra. The following seven sages make up the group of
Saptar$is ; Vasistha, Kasyapa, Atri, Jamadagni, Gautama,
Visvamitra and Bharadvaja* The incomparable Sakti of Visnu,
wherein Sattva is predominant was stationed for the continuous
sustenance of the Universe*

27a, All kings and dwellers of heaven were bom of his
rays. [It is reported that the incarnations of Visiiu in the seven
Manvantaras were as follows :]

27b-28a* O Brahmanas, by a ray (part) of him, he was
born of Prakrti, (Akuti) and Ruci, the Prajapati, as their
mental son in the Svayambhuva Manvantara*

*Pattcaite hyffakd

••The VeAkatcivara cdt- and the vd, recorded in it do not give the
list of stvtn sages but of jtx only* The list in the Crt. ed. of the KP. is as
follows ; SumodhaSp Virajas, Havisman, Uttama, Madhu, Atinama and
Sahisqu.

Probably a misprint for Sa vartnte there rtiW Sraddhadrva,
etc.)* 23b-24a form one sentence*

I»51.28b-39a

327

28b-29a* When the Svarocisa Manvantara arrived, the
lord was born of Tusita along with the deities Tusitas*

29b-30a, In the Uttama Manvantara, Visnu, Janardana,
the excellent among Devas (the Truth incarnate) was bom of
Satya along with Satyas {Devos of that name)* He was also
called Satya*

30b-3Ia, When the Tamasa Manvantara arrived, Hari
was born of Harya as Hari* alongwith Devas called Haris.

3lb-32a* In the Raivata Manvantara, Hari was born as
the highly splcndoured mental son of Samkalpa alongwith
Devas called Manasas,

32b-33a. In the Ciiksusa Manvantara, Purusottama was
born of Vikimtha as Vaikuntha, alongwith Devas (known
as) Vaikunthas.

33b-35. When the Vaivasvata Manvantara arrived, Visnu
was born of Aditi and Kasyapa as Vatnana (the Dwarf),
Measuring these worlds with three paces and conquering the
three worlds and uprooting the thorns (i,e. enemies) the noble-
souled lord gave those worlds to Purandara. These arc the
incarnations of that lord in the seven Manvantaras.

36, O Brahmanas, seven have been the bodies (incarna¬
tions) with which the subjects and the entire universe had
been protected by the noble-souled V^mana,

37, Hence, in all incarnations he is praised by
all gods as the slayer of Dailyas, Kesava creates everything in
the beginning, then protects and destroys it*

38~39a, Sruti says that lord Narayana is the immanent
soul of all living beings* With a particle \ray) of his, Narayana
pervades the entire universe and is stationed in it. The
pervading deity is manifested in four forms both endowed with
attributes and bereft of them. 1

1* VV. 39-43a give a synthesis of the lyuha theory oF the Panca-
rMrins with the Pura^ic trinity Ihahma, Visnu and Siva, identifying Siva
with Sankar^a and Brahma with Aniruddha and Visnu with Fradyumna*
It appears (hat as Vasudeva—the first Vyuha is specifically stated as
gU{idtita fV, 40), the remaining Vyuhas are regarded as soguwa (endowed with
attributes) *

328

Kfirma Pur ana

39b-40a. The first form of the Lord is the auspicious*
blemishless embodiment of knowledge* It is termed Vasudeva*
It is beyond all Gunas. It is Niskala or indivisible and unsullied*

40b-41a. The second form is termed Kala. It is charac¬
terised by lamas and is designated as Siva (Sesa or Sahkarsana).
It is the highest form of Visnu, the destroyer of everything in
the end*

4lb-42a. The third form is that in which Sattvaguna
is predominant* It is termed Pradyumna* It sustains the entire
universe* it is the permanent nature of Visnu.

42b-43a* The fourth form of Vasudeva is termed Brahma*
It is the Rajasa form termed as Aniruddha, It is the cause of
creation*

43b-44a, It is the Lord who having annihilated every¬
thing sleeps alongwith his manifestation called Pradyumna.
He is god Brahma designated as Na ray ana, He brings forth the
creation of progeny.

44b-45a. By what is declared in scriptures as the auspi¬
cious personality of Narayana which is called Pradyumna, the
whole universe consisting of gods* Asuras and human beings
is fascinated and deluded.

45b-46a. Hence, it is glorified as Praki ti, the embodiment
of the Universe, while Vasudeva, the absolute, infinite soul, is
attributelcss.

46b-47a* He is Pradhana, Purusa and Kala* 1 He is the
excellent Trio of Sattva and other attributes. AH this is eternally
constituted of Lord Vasudeva* It is by realizing this that one
is liberated from Sariisara*

47b-48a. It is this glorious Lord Vasudeva, Acyuta who
is also Pradyumna and Hari, divided (classified) the one (Vcdic
Sarhhita) consisting of four parts into four V c d as -

48b-49a* Lord Hari the all-pervading Visnu Narayana
out of his complete free will, incarnated himself as Krsna-
dvaipayana Vy^sa {the arranger). 8

L The three sagima vyuhas are identified uith three Sahkhya prin^
ciples as follows : Pradhana (Pradyumna), Puru^a (Aniruddh^), Kala
(Sahkar^ana, Sesa or Siva).

2* This shows the great veneration ni the Furaria-w rlier to Vyasa—
a Dvaipayana.

L5I*49b-52.2

329

49b-50a* Neither gods nor sages could realise this
Supreme Brahman which is beginningless and endless* It is only
this one venerable Vyasa, the master who knows it fully.

50b. O excellent sages, thus the greatness of Visriu has
been recounted. This is the truth. Again I assert that it is the
truth. After realizing like this, one is not deluded.

CHAPTER FIFTYTWO

Branches of the Veda*

Suta said :

1. Formerly, in the present Manvantara, in the first
Dvapara vuga, the great lord Svayambhuva Manu himself is
considered to be Vyasa. 1

2, At the behest of lord Brahma, he divided the Vedas
into many branches. In the second Dvapara* Prajapali was
Veda vyasa.

L Vyasa or the arranger (of the Vedas and the Pur7ina&) is the
designation of the person or oflicc-bearcr whose job is to classify the mass of
Vedic Mantras and divide them into Vedas. This person in-charge carries
out this job at the end of each Dvapara Yaga. This sage is icgarded as an
“incarnation” of Vyasa and the list of such Vyasas is repeated in VP. Ill* 3.
Vayu P. 1.23.109-^14, lih* P. L 4.14-25 and others.

The Kutma gives the hst-of the following 25 persons who carried out
the job of Vyiisa and came to be considered as the ‘‘incarnations” of Vyasa:

(1) Svayambhuva Manu (Hut god Brahma according to VP, III.
3J1 and LP. I. 24,12). (2) Prajapati (His name was Satya according to
LP and Vayu P.), (3) Usanas, (4) Brhaspati, (5) Savitr, (6) Mriyu, (7)
Indra, (8) Vasisthaj (9) Sarasvaia, (10) Tridhaman, (11) Rsabha, (12)
Stitrjas, (13) Dharma, (14) Sucaksus, (15) Trayyaruni, (1G) DJianafijaya
(17) Kitahjaya, (18) Rtanjaya, (19) Bharativaja, (20) Gautama, (21)
Vacasravas. (22) Narayana, (23) Trnabindu, (24) Valmiki, (25) Krsna-
dvaipayan^. (It is noteworthy that the names of Vyasas in the 25ih and 26tli
Dvapara Yuga are not mentioned in the Venk. edt. of KP, Vfirapasi edition
names them a$ Sakti and ParfaJara who—4f similarity in names be not decep¬
tive—may be presumed to be tEie grandfather and father of Krsna-dvaipa-
yana Vyasa). Venk edt. brackets a half-verse and mentions the great
sage Jatukamya as the Vyasa in the 27th Dvapara. Ollier Puranas (and the
Varanasi edt. of KP.) mention 28 avataras of Vyasa*

330

KUrma Purina

3. Vyasa in the third Dvapara was Usanas; in the
fourth Dvapara, Brhaspati; in the fifth Dvapara Savitr; in
the sixth Dvapara, Mrtyu.

4. Indra was V>asa in the seventh Dvapara; Vasistha
in the eighth Dvapara; in the ninth Dvapara, Sarasvata was
Vyasa and Tridhaman was Vyasa in the tenth Dvapara.

5. The Vyasas were Rsabha in the eleventh, Sutejas in
the twelfth, Dharma in the thirteenth and Sucaksus in the four¬
teenth Dvapara,

6. Trayyaruni in the fifteenth; Dhanafijaya in the six¬
teenth; Krlanjaya in the seventeenth and Rtanjaya in the eigh¬
teenth Dvapara.

1. Bharadvaja was Vyasa in the nineteenth; Gautama
thereafter; Vacasravas in the twentyfirst and thereafter Nara-
yana, the great.

8-10. Tfnabindu, in the twenty third, Valmiki there¬
after; when the twentyfifth Dvapara arrived (there was a Vyasa.
In the twentysixth Dvapara there was another Vyasa—*These
two are omitted in the text). The great sage Jatukarna was
Vyasa in the twentyseventli Dvapara. (In the twentyeighth
Dvapara) Vyasa was Krsna Dvaipayana, son ofParasara. He
alone was the demonstrator (propounder) of the Vedas and
Puranas.

1L The great Yogin Krsna-Dvaipayana, Hari, the son of
Para£ara propitiated, realised and eulogised the three-eyed
lord I Sana and thanks to his grace, 1 the holy sage classified the

Vedas.

12-13. He accepted four disciples who were the
masters of the Vedas 2 viz; Jaimini, Sumantu, Vaisampiiyana

•The critical edition of KP reads: Pancavimis iathd Saktih Saduirhit tu
Par&Jaraft. Sakti was Vyasa in the twentyfifth and Par&sara in the Twenty-
sixth,

1* The KP, gives the credit of Kv?na-Dvaipayanu’s contribution to
Siva's grace—(a Puranic propaganda of Siva ?)

2, The following verses give the names of the disciples of Vyasa and
their expertise in particular Veda ;

L52-14-20

331

and the fourth sage Paila. I was also his disciple, the fifth one.
The great sage made Paila as the reciter of the Rgveda,

14, He enjoined Vaisampayana as the expounder of
the Yajurveda and Jaimini as the expounder of Sinuivcda.

15, He accepted the excellent sage Sumantu as the
expounder of Atharvaveda. He appointed rue to narrate

Itihasas and Puranas.

■

16, Originally, the Yajurveda was one, but he divided it
into four. There are four sacrificial priests who are to perform
the Yajfias thereby,

17, O excellent Brahmanas, it is the work of Adhvaryu
to repeal the mantras of the Yajurveda, of the Hotr to recite the
mantras of the Rgveda,* of the Udgatr to sing theSamanand
of Brahma to accomplish yajna by mantras of the Atharvan.

18, Then the holy sage composed the Rgveda after
extracting it from the Taj ha; through the Yajur Manuas he
composed Yajurveda and the Samaveda through Samun verses.

19, Formerly, he divided the Rgveda in twentyonc bran¬
ches. He composed Yajurveda with a hundred Saklias (Branches
or Sections),

20, He divided the Samaveda into a thousand branches.
Kusaketana (Sage Kusadhvaja ?) divided Atharvaveda (v,l, He
divided the Aiharva in nine branches,)

Name of the disciple

Name of the Veda nimtend

]. Paila

2. Vaisampayana

3. Jaimini

4. Sumantu

5. Rom ahar Sana

■ ■

1. Rgveda (21 branches)

2. Yajurveda (101 branches)

3. Samaveda (1QOO branches)

4. Atharva (9 branches)

5. Puranas (IB works)

In concluding the chapter, the author identifies Omkdra with the Vedas.
In passing, it may be pointed out that the classification of the Vedas given
here is found in other Puranas such as Bh. P- 1.4,14-25, VP. Ill, 3.2-31
and in the Mbh. 11.63,85-90.

*i Sy&d agnihotrem in the printed test is probably sjAd rgbhit hotram as
the context shows.

332

Kurma Pur&na

21 * The Holy sage Vyasa composed Puranas with eighteen
different volumes* Thus the original ancient Veda which
was one whole became of four parts.

22. Orhkara was born of Brahman, it wipes off all sins
ami defects. The eternal Vasudeva, the lord, can be known
only through the Vedas.

23. He, the greatest one, is sung by the Vedas; he who
knows him is the knower of Vedas; this Vasudeva is the great¬
est Brahman, the excellent brilliance and bliss,

24. Vasudeva is Reality, expounded by the words of
the Vedas. He is the highest region (goal to be reached). This
knowledge is known through the Vedas and it is a sage devot¬
ed to the Vedas who knows tlic Vedas and consequently
Vasudeva.

25. The Supreme Lord who breathed out the Vedas
knows the highest unknowable {avedam ). The glorious Lord
Mahesvara, the embodiment of the Vedas, is realised through
the Vedas.

26. He alone is the object of knowledge and the Veda
itself. One is released from Samsara by resorting to him.

27. The great sage, son of Parasara knows thoroughly
this imperishable Veda, Oiiikara the undecaying Veda, the
knowable and the unknowable.

CHAPTER FIFTYTHREE

The incarnations of Sim in the Vaivasvata Manvantara
Sutasoid ;

L O sages, observers of good vows, the incarnations of
Veda-Vy^sa in the Dvaparayuga have been recounted; now
listen to the incarnations of Mahadeva 1 in the Kaliyuga.

L In the previous chapter the 28 "incarnations’ of Y'yasa in the
Dvapara Ynga arc enumerated. This chapter gives the list of corresponding

1,53.2-9

333

2. In the first Kaliyuga of the Vaivasvata Manvantara,
the lord of Devas of great brilliance, incarnated as Sveta
for the welfare of the Brahmanas,

3. He was bom on the beautiful peak of the Himavan,
the most excellent of all mountains. His disciples and their
disciples were of immeasurable lustre.

4. They were four Brahmanas of noble souls viz, Sveta,
Svetasikha, Svetasya and Svetalohita. They were all masters of
the Vedas.

5. The incarnations of Siva in the first seven Kaliyugas
were: Sutara, Madana, Suhotra, Kankana, Lokaksi, Yogindra
and Jaigisavya in the seventh Kaliyuga.

6-7. Dadhivaha was the incarnation in the eighth;
lord Rsabha in the ninth; Bhrgu in the tenth and thereafter
Ugra; Pura in the twelfth Kaliyuga,* Bali (a misprint for
Bali) in the thirteenth; Gautama in the fourteenth and
Vedadarsin thereafter.

8-9. The other incarnations (in succeeding Kaliyugas)
are Gokarna, Guhavasa, Sikhandadhrk, Yajamalin (v.h
Jatamalin) Attahasa (vi. Carjtfahasa), Daruka, Langalin,

twenty-eight incarnations of god Mahfideva in Kaliyuga (VV, 2-9) and the
names of their disciples as each incarnation had four disciples (VV. 1025).
VP. ITI. 3.11*20 and Brahma^a P. 1.2.35.116-125 give a similar lUt of
incarnations of Vyasa with Drauni as the 29th Vyasa but not those of god
Siva. Viyu P. 1.23.114-255 and Siva P.—Satarudra—Ghs. 4 and 5 give the
list of Vyasa’s incarnations, Mabldcva’s incarnation and the disciples of each
together as distinct from the lists in the KP.

It is worth noting that the lists of Siva's incarnations and their disciples
included the names of some ancient Saivite teachers tike NablNvars,

For ready reference, the list of Siva's incarnation is given below :

1. Sveta, 2. Sutara, 3. Madana (v-1. Daxnana), 4. Suhotra, 5, Kankaoa
6. Lokak?i 7. Jaigisavya, 8. Dadhivaha 9. Rsabha, 10. Bhrgu, 11. Ugra
12* Atisamakhyata, 13. Bali (or Vali), 14. Gautama, 15. Vedadarii, 16.
Gokarrta 17. Guhavasa 13. Sikhanda*dhrk, 19. Yajamalin (Jatamfitya) t
20, Aushfisa, 21. Daruka, 22, Lahgali, 28. Mahayama, 24* Stili r 25.

26. Sahisnu, 27. Soma-iarma, 28. Nakullivara.

•The critical cdt. reads Para for Pura (in v. 6) and atri, for <fli
(in v. 7), Ir means t “thereafter Ugra in the 11th and Atri in the 12th
Kaliyuga were Siva's incarnations.

334 K&rma Purd^a

Mahayama, Muni, Sulin, Dindaimindisvara, Sahisnu, Soma*
Jarman and Nakulisvara.

9a. In the Vaivasvata Manvantara the incarnations of

Sambhu, the trident-bearing deity are said to be twenty-
eight in number.

9b* In the end of thcKaliyuga the lord incarnates in a
holy centre as (v.l. in a holy place called Karyavaliira)
Nakulisvara,

10-11* There (i.c. in each of these incarnations) the
overlord of Dcvas had four disciples who were good (and
famous) ascetics. O leading sages, each one of them had as
their disciples eminent sages who had good self-control, were
serenely delighted in their minds, and had cherished devotion to
Isvara, I shall enumerate in clue order, those Yogins who were
the most excellent among the knowers of Yoga.

12* They were Sveta, Sveta si kha, Svetasya, Svetalohita*
(*thc line 12a. is bracketed in the Vehk. Text), Dundubhi,
Satarupa, Rcika, Ketumfin, Visoka, (v.l. Visvakesa), Vikesa,
Visakha, Sapanasana*

13. Sumukha, Durmukha, Durdama, Duratikrama,
Sanaka, Sanatana, Sanandana.

14. Dalabhya (v.l. Baskala) the great Yogin, all pious
souls (Dharmatman,) and endowed with great (spiritual) power
( Mahaujas ) Sudhaman, Virajas, Sarikhavani, Aja.

15* Sarasvata, Mogha, Dhanavaha, Suvahana, Kapila,
Asuri, Vodhu, Paflcasikha,

16. Parasara, Garga, Bhargava, Angiras, Balabandhu,
Niramitra, Ketuivnga, Tapodhana.

17. Lambodara, Lamba, Vikrofa, Lambaka, Suka,
Sarvajfla, Samabuddhi, Sadhya, Asadhya (v.l. Sadhya, Satya),

18* Sudhaman, Kafyapa, Vasi^ha, Varijas, Atri, Ugra,
Sravana, Suvaidyaka.

19. Ku^i, Kunibahu, Kusarlra, Kunetra, Kajyapa,
U janaS| Cyavana, Brhaspati*

20* Uccasya {v.l. Utathya), Vamadeva, Mahakala,
Mah&nila, Vajasravas, Sukeia, Syavaiva, Supathlivara.

I.53.21-33a

335

2L Hirartyanabha, Kausilya, Akaksu, Kuthubhidha
(v.t. LokaksI, Kuihuml) Sumanlavarcas, the learned,
Kabandha, Kusi-kandhara.

22. Plaksa, Darvayani, Ketuman, Gautama,, BhalUici,
Madhupinga, Svelakclu, Tapodhana (Ascetic),

23. Usidha, Brhadraksa, Devala, Kavi, Salahotra* Agni-
vesya, Yuvanasva, Saradvasu.

24. Chagala, Kundakama, Kunta, Prevail aka, Uluka,
Vidyuta, Sadraka, Asvalayana.

25. Aksapada, Kumaui, Uluka, Vasuvahana, Kurtika,
Garga, Mitraka and Ruru,

26. These noblesouled ones were the Yogic disciples in
different incarnations. 1 They were free from impurities, ever
engrossed in the Brahman, and greatly devoted to the path of
knowledge.

27. At the behest of Siva the Lord of Yoga, they
incarnate frequently for the welfare of the Brahmanas and for
the establishment of the Vedas.

28. Those Brahmanas who remember and bow down to
them perpetually, who propitiate and worship these, will
attain Brahmavidya (the lore of Brahman),

29-3la. Thus the Vaivasvala Manvantara has been re¬
counted in detail. The eighth Manvantara is Savarna,
the ninth is Daksasavarna; the tenth is Brahmasavarna, the

eleventh is Dharma Savarna. Rudrasavarna is the twelfth

■■

and Raucya is the thirteenth. Bhautya is the fourteenth. Thus*
the future Manvantaras have been enumerated in serial order.

31b-33a. Thus the first half of the Parana as related

i

by Narayana has been recounted. The story is developed
further by past, present and future events.® He who listens

L As noted above, the list of siva's disciples contains great teachers
belonging to different schools of philosophy e.g. Kapila, Asuri and Pafica-
dikha are S&hkhyas; Ak$apada, Uluka (repeated twice vi z t VV* 24 and 25)
are logicians.

2. This is the Pkatairuli of fruits accruing from hearing the KP,
lit half The last verse shows its original Vaij^ava form.

336 Karma Parana

to, reads or narrates it to excellent Brahmanas becomes free
from all sins. He is honoured in the Brahmaloka.

33b-34. One should read this in a temple or on the bank
of a river after taking bath in the river. With devotion he
should bow down to Narayana the Supreme Person. Obeisance
to the overlord of Devas, to the Supreme soul of Devas.
Obeisance to the ancient Purusa* the powerful Visnu (v.L of
the Tortoise form}.

THE

KURMA - PURANA

PART II

MOTILAL BANARSIDASS PUBLISHERS
PRIVATE LIMITED • DELHI

First Edition: Delhi, 1951
Reprint: Delhi, 1998

Also available at:

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BUNGALOW ROAD, DELHI 110 007

CONTENTS

TRANSLATION AND NOTES

Chapters Part II Pages

1. The Dialogue between Sages and Vyasa 337

2. The Yoga of 11 vara 342

3. Prakrti and Purusa 348

4. The Glory of Siva 350

5. Siva’s Dance—Siva eulogised by Sages 354

6. The Glory of Siva 359

7. The Vibhuti-Yoga of Siva : Fundamentals of

PaSupatisjn 364

8. The Means of Crossing the ocean of Worldly

Existence 367

9. The unsullied form of Siva 370

10. The form of the Supreme Brahman Siva —the

Parabrahman 372

11. The Path of liberation of the individual soul

from bondage 374

12. The Path of Action—Duties of celibate

students 388

13. The Usages of Si?(as. Good Conduct 395

14. Duties of Brahmacarins 400

15. The Duties of the Householder 410

16. The Duties of the Householder. Rules of

Good Conduct 415

17. Decision about Acceptable and Prohibited Food 424

18. Daily Duties of a Householder 430

19. Daily Duties of a Householder : Mode of

taking meals 443

20. Procedure of Performance of Sraddha 447

21. Rules governing Sraddha 453

22. Rules for performance of Sraddha 460

23. Rules regarding Impurities caused by Birth or

Death 471

24. The Duties of Agni-hotrin 482

25. The Means of Livelihood of a Brahmana

Householder 485

26. Rules of offering religious gifts 487

27. Duties inVanaprastha (Hermit’s) Stage 495

28. Duties of Yatis (recluses) 500

29. Duties of an Ascetic 504

30. Rules of Expiation 509

31. Importance of Kapala-mocana Tlrtha 512

32. Expiatory rites 522

33. Expiatory rites (continued) 524

34. Expiatory rites (continued) 529

35. Greatness of Gaya and other sacred places 544

36. Glory of Sacred Places : the death of Kali 551

37. Glory of Mahalaya and other holy centres 555

38. The Description of Daruvana 562

39. The Entry into the forest of Devadaru 570

40. The Glory of Narmada 577

41. Glory of different sacred places on the Narmada

river 581

42. Greatness of holy centres on the Narmada

river 591

43. Greatness of Naimisaranya and Japyesvara 596

44. Description of sacred places (continued) 599

45. Description of four types of Dissolution 602

46. Dissolution of subsidiary creation 608

623

CHAPTER ONE 1

The Dialogue Between Sages and Vyasa
The Sages said:

1. O holy Lord ! Th? creative activity of the sclf-bom
god Brahma has been duly recounted by you; so also the earlier
extent of the Cosmic Egg and the ascertainment of (the nature
and extent of) the Manvantaras (periods of different Manus).

2. It has been mentioned by you in that connection
that the Lord of Lords, the Supreme god, should be propitiated
by persons of all castes who are exclusively devoted to Dharma
and arc always engaged in the paths of knowledge and Yoga.

3. You have expounded to us the excellent knowledge
which has Brahman as its only object and which leads to
the complete annihilation of all the miseries of Samsara
(worldly existence) and where-with we can perceive that
Supreme Brahman.

4. O holy lord, indeed you have acquired the entire
perfect wisdom from Krsna Dvaipayana who is Narayana him¬
self. Hence we ask you again.

5 On hearing that request of the sages, the holy lord
Suta who had heard the Puranas from Krsna Dvaipayana,
just began to narrate.

6. In the meanwhile, at that juncture, Vvasa, Krsna
Dvaipayana, himself, arrived there where the excellent sages
were performing the satra (sacrificial session).

7. < )n seeing Vyasa who was a deep scholar of the Vedas,
whose lustre was like that of a black cloud and whose eyes

1. Chapters 1 to 11 cf this part (Uttar&rdba) of KP. constitute ISvora-
gttd —the song of Isvara (god Siva) just as the BG (BhagavadgitA) is “the
song of the Lord (Kr?na) ”. The similarity is not merely in titles hut in the
contents as well. The livaragtii has incorporated a number of verses mainly
from the BG. and next to that from Upanifads like Katha, SvetAivatara.

338 KUrmg Purdna

were like the petals of a lotus, the leading Brahmanas bowed to
him (out of respect).

8. On seeing him, Lomaharsana fell on the ground like a
staff. After bending down the head, he dedicated himself unto
him ( v.l . circumambulated Vyasa and sat by his side) with the
palms joined in reverence.

9. Saunaka and other Brahmanas were duly enquired
after their health. Ti ereupon they assured the great sage
(about their health) and offered him a befitting seat.

10. Then the holy lord, the son of Parasara, addressed
these words to them, “I hope there is no deficiency or difficulty
in your penance, in your learning,and in your practice of the
self-study of the Vedas”.

11-13. After bowing down to his preceptor, the great
sage Suta said:—“It behoves you to recount to the sages the
perfect knowledge pertaining to Brahman. Indeed, these sages
are quiescent. They are ascetics solely devoted to Dharma.
They have the keen desire to hear. It behoves you to explain
(everything) precisely, the divine knowledge that bestows
liberation, that has been directly taught to me by you and that
had been formerly narrated to the sages by Visnu in the form
(incarnation) of Kurina (Tortoise)”.

14. On hearing the words of Suta, the saintly son of
Satyavati, bowed down his head to Rudra and spoke these
pleasing words of discourse.

This chapter presents the setting for the proposed dialogue. The
sages in the Naimi$aranya wanted to get from Suta, the supreme
knowledge of the Brahman which leads to the annihilation of Samskra. Suta
was about to tell when his preceptor Vyksa came there. Suta requested him
to explain to the sages the knowledge about Brahma which Vyksa taught him
as it was explained by Lord Kurma to the sages of old (Verse 12.)

Vyksa now attributes the knowledge to Siva who explained it to ten
sages like Sanatkumkra and others (V. 15), who at Badarikkirama appealed
to Narayana for this spiritual knowledge (vv. 16-30). While Nkrkya^a was
about to speak god Siva came there (v. 31). Nkrkyapa conveyed the
request of the sages to him (v. 40) and god Siva co-seated with Nkrkyaija
began to speak. The Piiupata twist in this episode is obvious.

II.l.15-25

339

Vy&sa said :

15. I shall now narrate to you what formerly Lord
Mahadeva was asked by the leading Yogins, the chief of whom
was Sanatkumara and what he himsalf has expounded it. 1

16-18. The following sages viz. Sanatkumara, Sanaka,
Sanandana (and Sanatana), Arigiras, Bhrgu, the knower of
the supreme Dharma and accompanied by Rudra, Kanada,
Kapila, Garga, the great sage Vamadeva, Sukra and lord
Vasistha—all of them had perfectly controlled their minds. They
consulted one another. *With full self-control on their minds,
they performed terrible penance in the holy Badarikasrama.

19. They saw the sage Narayana of great Yogic power,
the son of sage Dharma, devoid of beginning and end, and
accompanied by Nara.

20. They eulogised him with various hymns taken from
the Vedas. The Yogins, endowed with devotion, bowed down
to the deity, the most excellent among the knowers of Yoga.

21. After knowing their desire, the omniscient lord spoke
in a majestic tone : “Why is this penance being performed by
you ?”

22. With delighted minds, they bowed to the eternal
(lord), the Atman of the universe, lord Narayana himself who
had arrived, indicating the Siddhi (achievement of their desires).

23. “We have adopted the attitude of self-control**
even though all of us are expounders of the Brahman. We
have sought refuge in you, the only Purusottama.

24. You are Lord Narayana, the ancient sage, the un¬
manifest Being. You know the entire Supreme esoteric doctrine.

25. Excepting you, the great ISvara, there is no other
knower. It behoves you, of such a nature, to dispel our
formidable doubts.

1. As Hazra points out, this irrelevance of Vy&sa’s answer is a
Pasupata interpolation (PRHRC pp. 62.63) Suta has requested Vy&sa to
narrate the spiritual knowledge which he (Vy&sa) heard from Lord Kurina
and taught him (Suta).

*In view of V. 25 below, a better v.l. is Samiaya instead of Samyata. v.l.
means, 'but had their minds engrossed in doubt/

**v.l. sathtayam dpannd(i (Although all of us are expounders of Brahman)
we are entangled in a doubt.

340

KUmiaJ^urdna

26. What is the cause of all these (things in the
world) ?* Who undergoes worldly existence for ever ? What is
the Atman ? What is salvation ? What causes the rebirth or
recurring worldly existence ?

27. What is (the nature of this) worldly existence ?
Who is I$ana, who perceives everything? What is the supreme
Brahman ? It behoves you to explain everything”.

28. After saying this, the sages stood looking at
Purusottama, who shedding off his guise as an ascetic, was
stationed there in his own brilliance.

29-30. He was shining free from impurity. He was
embellished with a halo of brilliant splendour. He was the lord
having the lustre of molten gold. He was marked by the Srlvatsa
mark on his chest. He was holding Sankha, Cakra, mace and
the Sarriga bow in his hands. He was enveloped by glory and
splendour. Thanks to his brilliance, Nara was not even seen
from that moment.

31. In the meanwhile, MaheSvara, the great lord, whose
coronet was marked with the (crescent of the) moon, Rudra
(the deity) appeared before them disposed to bestow Grace
upon them. 1

32. On seeing the three-eyed moon-bedecked lord of
the universe, Paramesvara (Siva), they were delighted in their
minds. With devotion they eulogised the great lord :

33. “O Isvara, be victorious, O Mahadeva, O Siva, the
lord of the goblins, be victorious; Glory unto you, O Lord of
the sages, O lord worshipped by means of penance.

34. O Atman of the universe, O God of thousands of
forms, O activiser of the machine of the universe, O Infinite
one, be victorious. Glory to you, O cause of the origin,
sustenance and annihilation of the universe.

35. Be victorious O Isana, O Sambhu, O thousand¬
footed one, O deity bowed down by leading Yogins, O consort
of Ambik&. O lord Paramesvara, obeisance to you.”

•or ‘What is the (nature of this) entire cause ?

1. This uninvited entry of Siva is a ruse to PMupatise this text.

II. 1.36-48

341

36. On being thus eulogised, the three-eyed lord I$a,
favourably disposed towards the devotees, embraced Hrslkeia
(lord Visnu) and addressed him in a majestic tone :

37. “O Pundarikaksa (lotus-eyed god), why have these
leading sages, the expounders of Brahman, come to this place.
O Acyuta, what is to be done for them by me ?”

38. On hearing those words of his, Janardana, the
lord of Devas, spoke to Mahadeva who was standing there well-
disposed to confer grace.

39-40 “O lord, these sages and ascetics have shed off
their sins. If the lord be delighted with the sages who have
sought refuge in you, who are desirous of your perfect vision
and whose Atmans are purified, it behoves you to impart to
them that divine wisdom in my presence.

41. O Siva, indeed, you know your own Atman. No one
else does so. You explain your own Atman yourself. Reveal
your Atman to the leading sages”.

42. After saying thus, HrsIkeSa (Narayana) looked at the
bull-bannered Deity (Siva) and exhibiting his accomplishments
in Yoga, instructed the great sages (as follows) :

43. “It behoves you to realise precisely that you are all
blessed by the vision of the Trident-bearing Sankara, the great
Isa. You now deserve to know precisely (the divine knowledge).

44. It behoves you to see the lord of devas who
stands in front and who is visible inform. He alone is capable to
say precisely everything in my presence”.

45. After hearing the words of Visnu and bowing down
to the bull-bannered deity, those sages the chief of whom was
Sanatkumara, asked Mahesvara :

46. In the meanwhile, a holy auspicious divine seat
shone there for the sake of Isvara, It appeared from the sky in
an unimaginable way (lit. was beyond the ken of imagination).

47. The creator of the universe, the Yogic Atman,
occupied it along with Visnu. Lord Mahesvara shone there
filling the universe with his brilliance.

48. Then the expounders of the Brahman saw Sankara,
the overlord of the chiefs of Devas, shining brilliantly on the
faultlessly pure seat.

342

Kama Purina

49-50. They saw the lord of the Bhutas (goblins or
living beings) seated on the throne, the lord, within whom all the
universe exists, and from whom the universe does not exist
separately. They saw Isana, the great Isa accompanied by
Vasudeva. On being asked, Paramesvara spoke to the sages
about the excellent Yoga of the Atman, after glancing at
Pundarikaksa. “O sinless ones ! Listen ye all, with calm minds
the knowledge (as it is) recounted by me. It is the pure know¬
ledge pertaining to Isvara. Be ye all calm in minds.’*

CHAPTER TWO

The Toga of Iivara.

Iivara said

1. This perfect knowledge of mine is an eternal mystery
and secret. It cannot be adequately expressed. Dcvas do not
know it even though they strive for it, O twiceborn ones.

2. Resorting to this perfect knowledge, excellent Brah-
manas have become identical with Brahman. They, the earlier
expounders of Brahman, do not undergo worldly existence i. e.
Samsara (cycle of births & deaths consequent to sufferings).

3. It is the secret of secrets. It must be strenuously
guarded. I shall explain it to you who are expounders of
Brahman and endowed with devotion.

4. This Atman is absolute, pure, clean (v. 1. quiescent)
subtle and eternal. It exists within everything. It is the pure
consciousness itself. It exists beyond the darkness of ignorance.

5. According to Vedas He is the immanent Being, the
Puru?a, the vital Breath, Mahe£vara, Kala (Time). Here he is
unmanifest but He knows.

6. The universe is born of him. In him alone it gets
dissolved. He is the master of the Maya but unfettered by it
(the Maya), he assumes various bodies (or forms).

II.2.7-16a

343

7. He does not undergo the process of worldly existence
(i. e. birth and death). The lord is not identical with the phy¬
sical world. He is neither the Earth nor the water nor the
fire nor the wind nor the Ether.

8. He is not the Vital breath, nor the mind nor the
Pradhana nor the unmanifest. It is neither the sound nor the
touch nor the colour nor the form nor the taste nor the smell
nor the ego nor the Agent of an act or speech.

9. O excellent Brahmanas, the Atman is (not a sense
organ as he is) nor the foot, neither the anus nor the genitals.
He is neither the doer (the agent of an action) nor the enjoyer,
neither the Prakrti nor the Purusa.

10-11. As a matter of fact, Caitanya* (consciousness) or
the Atman is neither Maya nor the Vital Breath. Just as the
relation between light and darkness cannot be deemed possible,
so is the relation between Prapafica (the visual illusory world of
diversity) and the supreme Soul.

1 lb-12a. Just as shade and the sunlight arc mutually
distinct and different in this world, in the same manner, the
world and the purusa are intrinsically and factually different.

12b-13a. Should it be argued that the Atman is innately
soiled or dirty, created and changeable, it can never be liberat¬
ed even in hundreds of births.

13b-14a. The liberated sages visualize that their Atman
is intrinsically devoid of aberrations or change, free from Dvan-
dvas (mutually chasing opposites). They realise that the Atman
is blissful in form and unchanging.

14b-15a. The ideas that “I am the doer”* ‘‘I am happy’*,
“I am unhappy”, “I am lean”, ‘‘I am stout” etc. are caused
by the ego. They are superimposed on the Atman by the people.

15b-16a. Vedic scholars assert that the Atman is the
witness, beyond the range of Prakrti. It is the enjoyer, imperi¬
shable, enlightened and permeating everything. Hence, the
worldly existence or Samsara of all embodied beings originates
from ignorance.

+v.l. accepted as mi eaiva of the venkt. Edt. gives no subject to the
predicate.

344 Karma Purina

0

17-19. Due to ignorance and erroneous conception the
reality gets mingled with Prakrti. The ever-rising self-luminous
Purusa is the greatest and omnipresent. Due to the thoughtless¬
ness, non-discrimination of the ego, one considers himself, “I
am the doer”. But the sages realize the unmanifest soul as
eternal and Prakrti of the nature of sat and asat (existence
and non-existence). He takes Pradliana to be Purusa and
begins to argue that it is the Brahman that is the cause.
Thereby the Atman, though steady and unsullied becomes
(associated with it) by contact.

20. He (therefore) does not comprehend that his own
Atman is in reality the imperishable Brahman. (What he has
then) is the (erroneous) notion of the Atman in what is the
non-Atman. Hence it is misery.

21. All defects such as passion, hatred etc., are
brought about due to wrong notions. Its greatest defect is per¬
formance of actions meritorious or otherwise. This is the state.

22. It is due to that cause that everyone is invested with
different kinds of physical bodies. The soul, however, lies con¬
cealed within, yet it is everywhere, eternal and free from
blemishes.

23. It stands* single by his Maya power and not by
its nature. Hence the sages say that non-dualism is the
ultimate truth.

24-25a. The difference is due to the nature of Avyakta
(the unmanifest). That Maya has the Atman for its support.
Just as the sky docs not become dirty or soiled due to the con¬
tact with smoke, so also the Atman is not vitiated due to the
effusions of the Antatikarana (the inner sense-organ or mind).

25b-26a. The unattached (pure) crystal piece shines by
dint of its own lustre, without any conditioning cause, so also
does the pure Atman shine untouched by any conditioning
causes.

26b-27a. Clever people call this universe as being of the

•As this statement is contradictory, the other reading ekafr sa bhidyate is
preferable. It means “Although the Atman is one, it appears as many through
his M2ya Power and not due to his inherent nature”.

II.2.27b-35a

345

form of knowledge. Other people with vitiated vision* (followers
of heretic paths) see it in the form of matter or the objects.

27b-28a. The Atman or spirit is by nature steady, devoid
of Gunas, omnipresent and of the nature of consciousness. But
it is looked upon as matter by men of wrong (heretical) outlook.

28b-29a. Just as the pure crystal when in contact with a
red object like Gufija seeds appears to be red, so also the great
Being is seen (in the form of the objects or Gunas).

29b-30a. Hence jhe Atman should be worshipped, pon¬
dered over and heard by the seekers of liberation, as being in
the form that is imperishable, pure, eternal, omnipresent and
unchanging.

30b-31a. When consciousness ever appears everywhere in
the mind of a faithful Yogin, he attains the knowledge of the
self.

31 b-32a. ** When ^one observes all living beings as
abiding in the Atman and the Atman in all living beings, the
Brahman is realised . 1

32b-33a. When the Atman is in the state of Sam&dhi
(Trance), he does not perceive the living beings. Then he has
become one with the Supreme Soul. The Atman is absolute
then.

3 3 b-34a. When all the passions that stick to the heart,
drop off, the scholar becomes immortalised and attains welfare
(mokfa) f.

34b-35a. When he realizes the whole variety or the
separate states of the living beings as stationed in the One and
as evolved from just that One—he attains the Brahman.

The word jndaa-drffibhih in the text is unsuitable. It should be
sajfidna-drf fibhi )

**BG. G.29

1. The Yoga of Isvara is based on Sahkhya philosophy. Isvara
explains the nature of Atman (vv. 3-29) and exhorts that Atman should be
meditated upon. He (Atman) is in all beings. When this specialised
knowledge is i ealized, one becomes identical with Siva. This is the Sankhya
Philosophy (vv. 30-41). Concentration on this knowledge is Yoga. Yoga and
knowledge are interdependent.

tBG. 13.30

346 KUrma Purina

0

35b-36. When he observes the absolute Atman factually,
and the entire universe only an illusion, he experiences the
greatest bliss.

37. When one derives the perfect knowledge of the abso¬
lute Brahman, the sole panacea for the miseries of births and
old age as well as ailments, he becomes Siva.

38. Just as the rivers and rivulets get mingled with the
ocean and become one, so also the Atman becomes one with the
imperishable and the unsullied Brahman.

39. Hence perfect knowledge alone exists. Neither the
universe nor its existence is real. Perfect knowledge is enveloped
by ignorance in this world, thereby the world gets deluded.

40. Perfect knowledge is blemishless, subtle, free from
doubts and unchanging. Everything else is AjHSna (Ignorance).
This entire (thorough) realisation is considered Vijndna (perfect
knowledge).

41. Thus the Sankhya which is called excellent know¬
ledge has been recounted unto you. It is certainly the essence
of all Vedanta (Upanisads). Yoga is the single-minded con¬
centration on this knowledge.

42. Knowledge originates from Yoga and Yoga functions
due to knowledge. There remains nothing unaccomplishable
to one endowed with both Yoga and Knowledge.

43. That which the Yogins attain is also attained by
Sankhyas. He who sees Sankhya and the Yoga as one, is the
knower of the real principle*.

44. O Brahmanas, other Yogins, very much attached
to Aiivarya (prosperity and glory), get submerged in those
different activities. So also those whose intellects are impeded
and blunted.

45. At the end of the body (i. e. on death), one who is
endowed with Jhana and Toga shall attain the great, pure and
divine Aiivarya (prosperity and glory of Brahmahood) which
is approved by all.

46. This Atman is I myself, the unmanifest Master of

*BG. 5.5.

II.2.47-56

347

Maya, the great Isvara. I am glorified in the Vedas, as being

the Atman of all and having faces in all directions.

47. 1 (i. e. the Atman) have within me all forms, tastes

fragrances. I am free from old age and death. I have hands and
feet all round. I am the eternal immanent soul.

48. Though handless and fectless I am the speediest
grasper, and am stationed in the heart of all. (Though)
eyeless I observe and (even if) earless, I do hear. *

49. I know all these. No one knows me. Persons of truth¬
ful vision call me as being one, the only great Purusa.

50. Sages of subtle visions see the cause of the Atman
(?) They see the excellent Aiivarya of the Nirguna form which
is blcmishless.

51. I shall mention to you what Devas, deluded by
my Maya, do not know. Ye all the expounders of Brahman,
listen with concentration of your minds.

52. I am by nature beyond the ken of Maya. Hence I
cannot be praised** (?) by all. I, however, urge it the reason
of which the wise sages know.

53. Hence, the Yogins who have visualised Reality
get into my secretmost (inner) personally which is omnipre¬
sent, and attain complete identity with me.

54. Those who have crossed my Maya which is of uni¬
versal forms, attain the great and pure Nirvana (beatitude)
along with me.

55. They have no return (to samsara) even in hundreds
and crores of Kalpas, thanks to my favour. O leading Yogins,

this is the injunction of the Vedas.

56. The (perfect knowledge) should be imparted (only)

to sons, disciples and Yogins. Thus the perfect knowledge which
is a synthesis of Sankhya and Yoga (lit. Sankhya based on
Yoga) has been expounded by me.

*§vet. Up. 3.19 : apanipado javano grahita pasyatyacak;uh sa
irQotyakarnah.

**If Prafastafi in the text is amended as Protista (as in the Crt. Ed.) it
means, “I am not the ruler of all the world)

348

KUrma Pur&na

CHAPTER THREE

Prakrti and Purufa

Iivara said :

1. Kala (Time), Pradhana or Prakrti and the supreme
Purufa originated from the unmanifest (Brahman). All these
(objects of the universe) were born of them. Hence the universe
is identical with Brahman.

2. All round it has (the extremities of) hands and
feet; it has eyes, heads and mouths on all sides; all round, it has
ears; it exists enveloping the world*.

3. It appears to possess the attributes of the sense or¬
gans but it is devoid of all sense-organs. It is the support of all;
it is perpetual bliss, unmanifest and devoid of duality. **

4-5. It is non-comparable. It is beyond all means of valid
knowledge and is yet comprehensible; it is devoid of all alterna¬
tives; it is free from appearances (?); it is the abode of all; it is
the supreme deathless one. It is non-different (from the universe)
yet it is stationed separately on a different footing). It is con¬
stant, unchanging and eternal. It is devoid of Gunas. It is the
highest brilliance. Sages know that to be perfect knowledge.

6. It is the Atman of all living beings; he is both within
and without; he is the supreme (beyond all). I am that Atman,
the omnipresent, quiescent, the great Isvara and the embodi¬
ment of knowledge (consciousness).

7. All this universe consisting of the mobiles and immo-
biles has been pervaded by me. All beings exist in me.f He
who has realized this knowledge is the real knower of the
Vedas.

8. That entity is said to be both Pradhana and
Purusa. Kala, manifesting through their union, is said to be the
greatest and beginningless.

9. All these three are devoid of beginning and end; they
are stationed in the Unmanifest Brahman, but the wise sages

*BG. 13.13, Svet. 3.16.

**BG. 13.14, Svet. 3.17.
fBG. ix. 4.

II.3.10-19

349

knew that my form (person) is both identical with as well as
different from them.

10. That which is said to be Prakrti gives birth to
the entire universe beginning with Mahat and ending with
Viiesas (the particularised forms). It deludes all embodied
beings.

1 1. Stationed in the Prakrti, the Purusa enjoys the attri¬
butes of Prakrti.* Since it is devoid of the ego, it is called
Pancavimfaka (the total of twenty-five Principles or the twenty-
fifth Principle).

12. The first evolute of Prakrti is called Mahat.
Through its knowledge of being endowed with knowledge,
Ahamkara (ego) was evolved out of it.

13. The principle called Mahat is one and it is (also
known as) Atman. He is also called Ahamkara (the principle
individuation). It is called jiva (the individual self) and the
inner soul by the thinkers of the real principles.

14. It is through it (ego) that (the soul) experiences
pleasure and misery in the (various) births. It is of the nature
of Vijhdna (knowledge) and the Manas (mind) is its accessory.

15. Purusa identifies himself (with the world) even due
to that (ego) and is involved in Samsara. That ignorance
originates due to the union of Prakrti and Kala.

16. Kala (Time) creates the living beings, Kala annihi¬
lates the subjects. Everything is dependent on Kala; Kala is
not under the control of anyone.

17. He is eternal and restrains everything from within.
He is called Prana (the vital breath), omniscient, Lord Purusot-
tama (The Supreme Purusa).

18. Learned men say that Manas (mind) is superior to
and beyond the sense-organs. AhamkSra is greater than and
beyond Manas, and the principle Mahat is greater than
Aharhk&ra .**

19. Aoyakta (the unmanifest Prakrti) is greater than and
beyond Mahat , Purufa is Superior to and beyond Aoyakta; Lord

•BG. xiii. 21

**BG. III. 42; also Kafha Up. VI. 7, 8 and III. 10, 11.

350

Karma Purdna

Prana, the vital breath, is greater than and beyond Puruja ; all
this universe belongs to and is controlled by him.

20. Vyoman (the ether) is greater than and beyond Prana;
the fire-god is beyond Vyoman ; I am that unchanging Brahman;
the quiescent one. This universe is beyond Maya (v.l. I am
the embodiment of knowledge, the supreme lord).

21 -22. There is no other living being greater than I. By
realising me, one is liberated. The living beings including the
mobile and the immobile ones in the universe are not eternal
with the exception of me, the unmanifest, MaheSvara of the
form of the Vyoman, (the universe has no separate existence). I
create everything; I annihilate the universe for ever.

23. The lord, master of Maya and identical with it, is
uniced with Kala. Due to my presence this Kala, the infinite
Atman, creates the entire universe and controls it (by propel¬
ling it to work). This is the injunction (teaching) of the
Vedas.

CHAPTER FOUR 1

The Glory of Siva

ISvara said :

1. I shall recount the greatness of the God of the gods
from whom everything is produced (or functions). Ye, expoun¬
ders of the Brahman, listen with concentration of the mind.

1. In this chapter full of quotations from the BG., the author describes
the greatness of Siva in Vedantic epithets emphasising the path of Bhckti for
god-realisation. The description of his own self by Isvara constantly reminds
one of Krjija's discourse in the BG. He explains how the process of this
universe goes on due to his potencies called MayA, VidyA, and TArnasl or
KAla (18-23). He classifies the devotees according to the path of Karma,
JftAna, Bhakti and Dhyana (meditation or Yoga ?) followed by them
(24-26). He proclaims his identity with Hari by stating that devotees of
Hari also propitiate him.

II.4.2-11

351

2. 1 cannot be realised by men, by means of the various
kinds of penances or by means of charitable gifts or by means
of sacrifices. * Without ardent and excellent devotion it is im¬
possible to know me.

3. Indeed I abide within all living beings, all round.
But the leading sages, people do not know me, the cosmic
witness.

4. I am the Dh&tr (creator) and Vulhatr (the dispenser of
destiny), Kala (Time), the Fire-god with faces allround. All
this universe exists in me and I am the transcendental anni-
hilator of all (v.l. and 1, the supreme deity inherent in all).

5. The sages, the Piirs and the heaven-dwellers do not
see me. Nor do the others of well-known prowess such as
Brahma, the Manus, and &akra (the king of gods) know me.

6. The Vedas perpetually eulogise me as the only
Supreme Lord ( Parameivara ). The Brahmanas worship me with
various kinds of Yajfias and Vedic Makhas (sacrifices).

7. All the worlds, god Brahma, the grand-sirc of the
world, do not perceive me. The Yogins (however) meditate
on me, the luminous God, the lord of all creatures.

8. As everything gets submerged in me and as I am the
Atman of all, I assume the bodies of all the gods and become the
enjoyer (rcccpient) of all Havis (sacrificial offerings §) and
the dispenser of the fruits thereof.

9- Pious scholars, the expounders of the Vedas see me
here itself. I am always present near ihem who always worship
me devoutly.

10. Virtuous Brahmanas, Ksatriyas and Vaisyas worship
me. On them I bestow that supreme abode that is the bliss of
Atman itself.

11. Even the others (such as) Sudras, other persons of
low birth, who observe duties and are endowed with devotion
are liberated even though they are united with Kala (v. 1. liber¬
ated in due course and become one with me).

*BG. 11.48.

G. 9.24.

352

KUrma Purina

0

12. My devotees do not perish. My devotees are devoid
of sins. It has been promised by me at the very outset that my
devotees do not perish.*

13. The fool who censures my devotee actually censures
me the lord of Devas. He who worships him with devotion,
perpetually worships me.

14. Whether it be a leaf, a flower or a fruit or mere
water, if any devotee of mine regularly offers it byway of pro¬
pitiating me, is beloved of me.**

15. At the beginning of universe, I created Brahma,
Paramesthin and handed over to him the Vedas that came out
of myself.

16. I alone am the unchanging (eternal) preceptor of all
Yogins; I am the protector of the virtuous and the slayer of
those who hate the Vedas.

17. I am the liberator of Yogins here from all worldly
bondage. I am the cause as well of worldly existence though I
am bereft of all worldly ties.

18. I alone am the annihilator, the creator and the pro¬
tector of the universe. Maya, the enchantress of the worlds, is
my own potency.

19. What is called as Vidya (knowledge) is my own trans¬
cendental power. Stationed in the hearts of Yogins, I annihi¬
late that Maya.

20. I am the originator and restrainer of all powers. I
am the support of all potencies. Iam the storehouse of nectar
(or immortality).

21. Presided over by me, one of my powers which inheres
in all and is identical with me assumes the form of god Brahma
and creates this world which is full of variety and diversity (O
Brahmanas who have resorted to the supreme Yoga, I am not
the prime mover or propeller (of the universe).

22. Another immense power of mine becomes Narayana,
the infinite, the Lord of and the pervader of the world, and sus¬
tains (with stability) the universe.

*BG. 9.31.

**BG. 9.26.

11.4.23-33

353

23. The third great 8akti annihilates the entire universe.
It is mine and is called T&masi as well as Kala. It is in the
form of Rudra.

24. Some perceive me through meditation, others through
the path of spiritual knowledge; others through the path of
devotion and still others through the path of action.

25. Among the devotees, he who always propitiates
me through spiritual knowledge and not otherwise, is my most
beloved devotee.

26. Others who are the devotees of Hari but who (there¬
by) propitiate me also, attain to me. They do not return again
to Sarhsara.

27. This entire universe constituted of Prakrti and Purusa
is pervaded by me. 1 2 * * The Citta or mind (v.l. Viioa or the uni¬
verse) is stationed in me alone. The universe is impelled on
(or directed) by me.

28. O Brahmanas ! I am not the (direct) impeller but
by adopting the highest Yoga, I urge on the entire universe. He
who realizes this is immortal (i.e. is liberated from Sarhsara) . 8

29. I (hereby) observe this entire universe as if existing
of itself (naturally). It is Lord Kala, the master of great Yogins
who creates, maintains and destroys it.

30. It is I who am mentioned as Yogin and Mayin
(Master of Maya) in the scriptures by wise sages; (I am) He,
the master of Yogins, Lord Isvara of the great Yoga himself.

31. The greatness of paramesthin is due to his being the
most excellent of all Satlvas (living beings). Lord Brahma is
mentioned as identical with the great Brahman. He is free from
blemish.

32. There is no doubt in this that he who knows me
like this as the overlord of all the masters of Yoga is united with
me through the sure path of Yoga (or by nirvikalpa meditation).

33. Such am I the impelling God. Resorting to the sup¬
reme bliss, I, the Yogin, dance on for ever. He who knows it is
the knower of Yoga*.

1. BG. 9.4; 18.46.

2. Svet. Up. 3.1; 3.13.

*v.l. I impel the entire universe. He who knows it, is the knower or

the Vedas).

354

Ktirma Purina

34. This secret-most knowledge is the decision enshrined
in the Vedas. This should be imparted to one of pure mind, to
one who is virtuous, and to one who maintains the sacrificial
fires (as an Ahitagni).

CHAPTER FIVE 1

Siva's Dance—Siva eulogised by Sages

Vydsa said :

1. After saying this much to the Yogins, Lord Parames-
vara began to dance demonstrating his supreme divine nature.

2. They saw Isana, the greatest treasure-house of splend¬
our, the sovereign lord, dancing along with Visnu in the clear
firmament.

3. In the firmament, they saw that lord of all living
beings whom the Yogins, the knowers of the principles of Yoga
who have their minds under control, realize.

4. The sovereign Lord of the universe who impels the
world into action which is the creation of his Maya, was verily
seen dancing by Brahmanas.

5. They saw the lord oiBhUtas (creatures or elements)
dancing, the lord by remembering whose lotus-like feet a man
can eschew the fear originating from ignorance.

6. Those who have conquered their sleep and controlled
their breath, who are quiescent and endowed with devotion, see
him as full of brilliance, that is how Siva the Yogin was seen.

7. In the firmament, they saw the great Rudra, the
liberator, the delighted lord, favourably disposed to his devotees
and who instantaneously liberates the devotees from ignorance.

8. They saw the lord with a thousand (i.e. innumerable)
heads, a thousand feet, a thousand shapes, and a thousand arms.

1. This chapter describes the Cosmic dance of Siva but takes care to
emphasize the identity of Siva and Vi?pu (V. 17).

11.5.9-20

355

with matted hair and with his coronet embellished with the
crescent Moon.

9. The lord was wearing the tiger’s hide; his mighty
hand was holding the tndent; he had a staff in his hand; he
had the sun, the moon and the fire as three eyes.

10. By his brilliance he had enveloped the whole of the
cosmic egg; he was standing with a refulgence equal to that
of a crore of suns; he appeared terrible due to his fearful
large teeth and was unthwartable.

11. They saw the Lord, the creator of the universe
dancing and emitting flames of fire and thereby burning (as
it were) the entire universe.

12. They visualised the great God, the veritable great
Yoga incarnate, the divinity of celestial beings, the lord of all
Pasus (individual souls), the supreme Ruler, the imperishable
bliss and Light.

13. They saw the Pinaka-bearing Lord of large eyes : the
antidote for those who ail from worldly existence (samsara), the
lord who was the soul ofKala, the lordofDcvas; the slayer of
Kala.

14. They saw the consort of Uma, the great deity of
large eyes and full of Yogic bliss; the lord who is the abode of
knowledge and detachment; the eternal lord of the path of
knowledge.

15-17a. The sages who were well-versed in Vedas, saw
the lord of eternal prosperity and glory; the lord w r ho is diffi¬
cult to approach yet is the support ofDharma; who is bowed
to by Upendra (Visnu) and Mahendra who is honoured by
groups of great sages; who abides in the hearts of Yogins who
become united with Isvara in a trice; and was enveloped by
Yogic Maya; who was the source of the origin of the universe;
who was identical with Narayana and free from all ailments.

17b-d. Having seen that Lordly form in which Rudra
was identical with Naravana (or which showed the identity of
gods Siva and Visnu), the sages who were the propounders
of the Vedas felt that they had achieved their ultimate goal in
life.

18-20. Sanatkumara, Sanaka, Bhrgu, Sanatana, Sanan-

356 Karma Purdna

m

dana, Arigiras, Vamadeva, Sukra, Atri the great sage, Kapila
and Marlci saw Rudra, the lord of the universe with his left side
beingoccupied by Padmanabha (Visnu). They meditated on him
who was enshrined in their hearts. With palms joined in reverence,,
they bent down their heads again and again. Having uttered
the sacred syllable OM, they saw the lord abiding in the cavity
of the heart. Their minds were filled with bliss. They eulogised
the lord in the words of Vedic Suktas.

The Sages extolled : Eulogy of Siva

21. All of us bow down to you, the only supreme Ruler,,
the ancient Purusa, the lord of the Pranas (vital breaths),
RUDRA of infinite Yogic Power. You are stationed in the
cavity of the heart, you are Pracetas (of lofty mind), holy
and identical with Brahman.

22. After meditating within their self in their (physical)
bodies on the absolutely immovable or unagitated Kavi (the seer
or the wise) who is supremely superior to the greatest, the
quiescent sages of perfect self-control perceive you, the pure,
gold-complexioned God originating from the Brahman (or
the creator of God Brahma).

23. The mother of the universe ( Prakrti ) is born of you;
though minute like the atom, you experience (perceive) every¬
thing. You are minuter than the minute atom and greater than
the greatest being. * Sages say that you alone are all.

24. Hiranya-garbha, the inner soul of the universe, the
ancient Purusa was born of you; even as he was being born, he
was immediately enjoined by you to create everything in ac¬
cordance with the injunctions.

25. The Vedas are born of you; and ultimately they
find stability in you alone. We see that you are the cause of the
universe. We see that you who abide in our own hearts, are
dancing.

26. This wheel of Brahman (the creation etc. of Brah-
man<ja) is made to revolve by you alone. You are the master of
Maya and the only lord of the worlds . We seek refuge in you
and bow into you; the very soul of Yoga, who dance the divine
dance.

*Katha Up. 2.20; Sveta. Up. 3.20

II.5.27-35

357

27. We perceive you who dance in the middle of the
highest firmament and we remember your grandeur. Experienc¬
ing constantly the supreme bliss of the Brahman, you who abide
in the souls of all, permeate the universe on all sides.

28. The syllable OM, the seed of liberation, is your
(expressive) symbol. Imperishable though you are, you lie
concealed in the primordial Nature (Prakrii). Such as you are,
saints here aver that you, the self-luminous one of such prowess
are the Reality.

29. The Vedas perpetually eulogise you. The sages
whose blemishes have been wiped off, bow unto you. Ascetics
engrossed in Brahman, with quiescent souls and truthful as well
enter unto you, the excellent one.

30. You are the destroyer of the earth; you are without
beginning. You have the universal form. You are Brahma the
Paramesthin and Visnu the most excellent. Those who are not
unsteady and those who are ever liberated, experience the bliss
of their Atman and enter into you, the self-luminous one.

31. Though one as Rudra you are, you create the
universe; you protect the entire universe; with all its forms;all
these (visible worlds) attain to you as their ultimate abode. We
seek refuge in you and make obeisance unto you.

32. The Veda which has many branches and is infinite is
one. It reveals you alone who are of a single form. Those
Brahmanas who seek refuge in you who are worthy of being
respected, cross the Maya in this very world.

33. They call you the only poet (kavi), the Supreme
Rudra, eulogising the Veda, Hari, fire and Isa; they call you
the eternal Rudra, the wind-god, the consciousness, the creator,
the sun-god of many forms.

34. You are the supreme imperishable one that should
be realised, You are the ultimate receptable of this universe.
You are the unchanging one, protecting the eternal Law
(dharma). You are the most excellent Purusa, the eternal one.

35. You alone are Vi?nu; you are the four-faced deity
(Brahma); you alone are Rudra, the lord l£a as well; you are
verily the lord of the universe; you are Prakrti, the basis of all.
You are the lord of all, the supreme I £ vara.

358

K'Urma Purina

36. The sages say that you are the ancient Purusa,
one without a second, of the brillance of the sun beyond the
darkness (of ignorance). They call you, the consciousness itself
the unmanifest, of infinite forms, the void, the firmament, the
Brahman, the Prakrti and the Gunas (v. 1. above i. e. transcen¬
dental to theGunas).

37. This form of yours is something that cannot be con¬
ceived of; within it all these (visible worlds) appear; it is un¬
changing and blemishless, but is one single form; it is beyond
the ken of thought and indescribable; all that appears within it
is you alone, (or : your form is Jo wonderfully indescribable
that the Reality shines in it).

38. Seeking refuge in you, all of us make obeisance to
you, the gracious lord of Yogas, the greatest goal of infinite
power, the ancient one with the body of Brahman, O Lord of
Bhutas, O Mahesa, be gracious unto us

39. By remembering your lotus-like feet, the seed (cause)
of the entire worldly existence becomes dissolved. After con¬
trolling the body and concentrating the mind, we propitiate
you, the only Supreme Lord.

40. Obeisance to Bhava, the source of origin of the worlds;
to Kala,to Sarva, to you the annihilator; obeisance be to Rudra
with matted hair. Obeisance to you. O Lord, who are the fire;
obeisance to Siva.”

41. Thereafter, the bull-vehicled Lord with matted hair
delightedly withdrew his great cosmic form. Bhava (Siva)
manifested his normal (usual) form.

42. On seeing Bhava, the lord of everything past and
future, remaining as before and lord Narayana (also in that
state), the sages were struck with wonder and they spoke these
words.

43. “O eternal lord, O lord of the past and future, O
deity marked by the emblem of the bull ! On seeing your grand
form we are delighted, (v. 1. attained quiescence).

44. Thanks to your grace, there is born our unswerving
devotion to you, the great Supreme lord, the blemishless one.

45. O Sankara, now we wish to hear about your greatness
as well as the eternal reality about Paramesthin”.

11.5.46—6.8

359

46. On hearing their words the lord, the bestower of
Yogic siddhi on the Yogins, glanced at Madhava and said in
a majestic voice.

CHAPTER SIX 1

The Glory of Siva

Iivara Said :

1. O Ye sages, listen all of you, I shall recount the
greatness of the supreme Lord (Paramesthin) precisely as it
is known by those who know the Vedas.

2. 1 am the sole creator of the entire universe, the sole
protector of all peoples and the sole annihilator of all worlds.
I am the eternal universal Atman.

3. I, Mahesvara, am the Antaryamin (the Immanent soul)
of all subjects. Everything is stationed within me, but I am not
everywhere in the universe.

4. A wonderful form of mine which has been seen by you
is my similitude. O. Brahmanas, verily my Maya has been
demonstrated by me.

5. Stationed within all beings, 1 propel the entire
universe. This is my Kriy liakti (the power of action).

6. This universe stirs and moves due to me. That follows
my will. I am Kala and I urge the entire universe consisting of
the elements.*

7. O leading sages, with one single part of mine, 1
create the entire universe; by another form I annihilate,
nevcrthless, my sameness (stability) is unchanged.

8. 1 am devoid of beginning, middle and the end; I am
the activisor of the principle of Maya; at the beginning of
creation, I make both Pradhdna and Puruya co-agitate. 8

T , . Iivara explains hh immanence and describes the working of his
Knya Sakti (Power of action).

* According . to Pasupatas, Kala signifies the elements of the gross or
material world 'vide Sarva-dariana-Sangraha)

2. KP. subscribes to theistic Sinkhya.

360 K Urma Purina

9

9. When the pair of them become mutually united, the
universe is born in the order of Mahat etc. My splendour and
glory become menifested therein.

10. Hiranya-garbha, the Sun-god, who is the witness unto
all worlds and who makes the wheel of Time function, is
also born of my body.

11. O Brahmanas, in the beginning of the Kalpa, I who
am perfectly self-possessed, gave unto him the four Vedas, my
own divine glory and the eternal path of knowledge.

12. It is at my behest that god Brahma who has been
created out of me permanently understood (v.l. always carries)
my sovereign divine glory.

13. That self-born omniscient god, the creator of all the
woilds, becomes a four-faced deity and brings forth the creation
(of the universe) as per my command. 1

14. He who is called Narayana, the infinite one, the
immutable source of all worlds and who is only another
form of mine, performs the duty of protection.

15. Lord Rudra, of the nature of Kala (Death), who is
the annihilator of all living beings (is also) a manifestation of
mine. At my behest, he will annihilate the universe for ever. 2

16. It is due to his being charged with my divine energy
that the Fire (god) carries (sacrificial) oblations to gods and
food ( Kavya ) etc. to its consumers (viz. Pitrs) and carries out the
function of cooking etc.

17. At the behest of ISvara the firegod Vaisvanara
(the fire of digestion) digests the food eaten by day or by
night.

18. The leading god Varuna, who is the source of origin
of all waters shall enliven everyone at the bidding of Isvara.

19. Lord Prabhafijana (Wind god) who stays within
and without the bodies of living beings, sustains the physical
bodies of all living beings at my command.

1. VV. 13-15 describe how creation, maintenance and destruction of
the universe is due to Siva.

2. In the remaining portion of the Chapter, Ijvara tells that all
deities function in their respective spheres due to his energy and at his
behest. Nay everything that happens is at his command.

II.6.20-31

361

20. Soma (the Moon god) who is the enlivener of men
and the storehouse of nectar for Devas, is activated through
my bidding.

21. The sun who illuminates the entire universe every¬
where through his own refulgence, brings about the rainfall
through his own rays (at the bidding) of the self-born deity.

22. God Sakra, the lord of all immortal beings, who
rules over the entire universe and who is the bestower of fruits
on those who perform sacrifices, functions at my bidding.

23. Yama,the son ofVivasvan, the god who chastises the
wicked ones, abides regularly at the bidding of the Lord of
Devas.

24. Even Kubcra, who is the presiding deity of all riches
and who is the distributor of all wealth, behaves so at the
behest of Is vara.

25. God Nirrti who is the lord of all Raksasas and who
is the bestower of benefits on those who are Tamasaic by nature,
always behaves so at my command.

26. I sana who is the lord of the groups of Vetalas
(ghosts) and Bhutas (goblins) and who is the bestower of the
fruits of enjoyment of pleasures on his devotees, also abides at
my bidding.

27. Vamadeva who is the disciple of Angiras, who is the
leader of groups of Rudra and who is the protector of Yogins
does so far ever through my behest.

28. Vinayaka who is worthy of the worship of all the
worlds and who is the leader of obstacles (i.e. one who dispels
them) is engaged in piety evidently at my instance.

29. The self-born god Skanda who is the most excellent
among the knowers of the Brahman, and who is the lord of
Devascna (Goddess of that name or the army of Devas)
behaves so always, on being urged by my command.

30. Marici and other great sages who are progenitors of
the world create different kinds of worlds, only through the
bidding of the supreme Deity.

31. Sri the Goddess of Wealth who is the spouse of
Narayana and who bestows large fortune on all living beings,
behaves so through my blessings.

362

K Urma Pur ana

32. Goddess Sarasvati who bestows ample fluency,
functions, so, on being urged by the bidding of Isvara.

33. Savitti, 1 who, on being remembered will redeem all
men from the terrible hell, is one who carries out my behests.

34. The supreme goddess Parvali who, on being specially
meditated upon, is the bestower of the spiritual love (Brahma-
vidya) is also one who follows my utterances.

35. Ananta, the serpent Scsa who has infinite greatness,
and is the lord of all immortal beings and who holds the worlds
on his hoods docs so at the bidding of the lord.

36. The Fire-god Samvartaka (destroyer of the universe
at the time of dissolution of the worlds) who is stationed in the
form of submarine fire eternally drinks up the entire ocean at
the order of Isvara.

37. The fourteen Manus whose prowess is well-known,
protect all subjects at his bidding.

38. Adityas (sons of Aditi or the sun-god), Vasus,
Rudras, Maruts and two Asvini-Kumaras and all other
divinities are created (v.l. are appointed) at irxy command.

39. Gandharvas, Garuda and others, Siddhas, Sadhyas
Caranas, Yaksas, Raksasas and Pisacas are created by and
established there as per order of the self-born deity.

40. The (divisions of Time such as) Kalas, Kasthas,
Nimesas, Muhurtas, days, nights, seasons, fortnights and months
abide by the commandment of Prajapali.

41. The Yugas and the Manvantaras remain within my
control. So also the Paras, Parardhas and other varieties of
time-units.

42. The four categories of living beings, both mobile and
immobile, do abide by the bidding of the lord, the supreme
Atman.

43. All the nether worlds, the upper worlds and the
Brahman^as do follow the injunctions of the self-born deity.

44. The innumerable universes of the past which were
all over endowed with floods (multitudes) of objects functioned
at my command.

•Known popularly as Gayatri Mantra (RV. III. 62.10).

11 . 6 . 45-52

363

45. The future Brahmandas, along with the Atmans
present in them, will carry out the injunctions of the greatest
Atman.

46. The Earth, the Waters, the Fire, the Wind, the
Ether, the mind, the intellect, the Ahankara and the primordial
Prakrti stay within my injunction.*

47. Maya which is the source of origin of the entire
universe and which fascinates all embodied beings, transforms
itself for ever at the bidding of Isvara.

48. Purusa who is the lord of all embodied beings, and
who is cited as the supreme Atman, eternally exists and
functions as per instruction of Isvara.

49. The intellect too, through which one observes that
region, (i.e. the supreme self), after eschewing all the confused
delusions, invariably abides by the will of the great god
(Mahesa).

50. What need there is of prolixity, the entire universe
is constituted of my potency ( Sakli ). The whole of the universe
is urged on by me and in me does it dissolve in the end.

51. 1 am the lord Isa. the eternal entity that is self-
luminous. I am the great Atman, the supreme Brahman. There
is nothing other than I.

52. Thus, this greatest knowledge has been communicated
to you by me. After knowing this, a creature is liberated from
the bondage of births and worldly existence.

*BG. VII. 4.

364

KUrmfi Purdna

CHAPTER SEVEN 1

The VibhUti-Yoga of Siva : Fundamentals of Pdlupatism
Iioara Said :

1. Ye Sages, listen all of you to the prowess of Parames-
thin on realising which man becomes liberated and does not fall
into the worldly existence again.

2. That is my greatest abode, the Brahman, which is
gTeater than the greatest, eternal, steady and immutable, of
perpetual bliss, devoid of doubts and alternatives.

3. Among the knower of Brahman, I am god Brahma
the self-born deity with face all round. Among the wielders
of Maya, I am the ancient, imperishable god Hari.

4. Among Yogins, I am §ambhu, among ladies I am god¬
dess (Parvati), the daughter of the lord of mountains. I am
Visnu among sun-gods and am the fire-god among Vasus.

5. Among Rudras, I am Sankara; among those who fly
(i.e. birds), I am Garuda; among the leading elephants, I am
Airavata and among those who bear weapons (warriors), I am
Rama.

6. Among the sages, I am Vasistha; among Dcvas, I
-am Satakratu (one who has performed a hundred sacrifices i.e.
Devendra); among craftsmen I am Visvakarman and among
the enemies of Devas, I am Prahlada.

7. Among ascetics I am Vyasa; among the Ganas (at¬
tendants of Siva) I am Vinayaka; among heroes, I am Vira-
Bhadra; and among the Siddhas, I am ascetic Kapila.

8. Among the mountains, I am Mcru; among constella¬
tions, I am the Moon; among the weapons of striking potentiality
I am the thunderbolt; and among holy rites, I am truthfulness.

1. This chapter corresponds to Ch. X of the BG. The list of the best
person, deity or thing is claimed to be Himself by Siva here, as was done by
Lord Kr?pa in BG. X.

This chapter includes also the fundamentals of Palupatism. The
explanations of the technical terms like Paiu, Pasa, Klesa are given in the
latter part of the chapter.

As most of the Vibhutis are practically borrowed from the BG., it is
not necessary to give reference to their parallels in the BG.

II.7.9-16

365

9. Among serpents, I am Ananta (Sesa); among generals
of armies, I am lord Pavaki (son of the firegod i.e. Skanda);
among the stages of life, I am the householder’s stage and
among livaras (Rulers) I am Mahesvara.

10. Among Kalpas, I am Maliakalpa (the greatest
Kalpa); among the Yugas, I am Krtayuga; among the Ya-
ksas, I am Kubera and among grasses, I am Virudha (plant
which grows after being cut) (v.l. am Viruka among Ganc&is)

11. Among the Prajapatis (progenitors of the world), I
am Daksa; among the Raksasas I am Nirrti; among power¬
ful persons, I am Vayu, and among the continents, I am
Puskara. 1

12. Among the leaders of beasts, I am the lion; among
mechanical devices (weapons), I am the bow; among the Vedas,
lam Siirnaveda and among Yajur Mantras I am Satarudriya
(Vaj. Sam. XVI. 1-66).

13. Among the Japyas (Mantras for the purpose of
Japa), I am Savitrl, (RV. III. 62. 10); among mystic secret
Mantras, I am Pranava ( Om ), among the hymns, I am the
Purusasukta (RV. X. 90) and among the Saman Mantras
I am Jyestha Saman.

14. Among the scholars of Vedic topics, I am Svayam-
bhuva Manu; among territories, I am Brahmavarta 2 and
among holy centres, I am Avimuktaka (Varanasi).

15. Among Vidyas (lores), I am the Atmavidya (spiri¬
tual science, leading to realization of Atman). Among types of
knowledge, I am the greatest knowledge pertaining to Isvara;
among the elements, I am the Ether, and among the entities
(or realities) I am Mrtyu (Death).

16. Among the nooses and fetters, I am Maya, and
among the Calculators, I am Kala (Time), among goals I am

1. M. Ali identifies Puskara dvipa with the region now called Japan,
Manchuria and South-eastern Siberia {The Geography of the Purd(ias t p. 44),
while Dc (p. 163) locates it in Central Asia commencing from the north of
the Oxus including Western Tartary. He believes Puskara Is derived
Bhushkara (Bokhara).

2. Brahmavarta—The country between the Sarasvatl and Dj $advati
later on known as K.uruk?etra (DC. p. 40). KP. does not Imply Brahmft-
varta Tirtha near Bithur Cawnpur Dist. (U.P.)

366 KUrma Parana

0

liberation (from samsata) and among the greatest ones, I am
Paramesvara (the supreme) God.

17. Whatever else be in the world that stands most pro¬
minent by means of Sattvaguna, brilliance of power, you can
vouchsafe for it that it is a manifestation of brilliance.*

18. All the Atmans existing in the world are said to be
Paius. I am remembered as their lord, Pasupati by the wise
sages. 1

19. In my sportive activity, 1 bind all these Pasus by
means of the noose of the Maya. Expounders of the Vedas say
that I am the liberator of the Pasus (Individual souls).

20. Excepting me, the great Atman, the unchanging
overlord of the Bhutas, there is no other liberator of those who
are bound with the noose of the Maya.

21. The twenty-four principles, the Maya, the Karman
and the three Gunas—these are the nooses (in the hands) of
Pasupati; and distresses are the bondages of individual souls
(Pasus).

22. The mind, the intellect, the ego, the firmament, the
wind, the fire, the water, and the Earth—these eight are Prakrtis
(causes) and the other things are Vikaras (elFects).

23-24. The ears, the sense of touch, the eyes, the tongue
and the fifth one the nose (these are the sense-organs of know¬
ledge), the anus, the genitals, the hands, the feet and the organ
of speech (these are the organs of activity), sound, touch, colour,
taste and smell (these are the five objects of pleasure) —these
fifteen together with the eight objects mentioned before (Verse
22) constitute the twenty-three Prakrtas or Products of
Prakrti.

25. The twenty-fourth principle is the Avyakta (unmani¬
fest), Pradhana characterised by its Gunas. It has neither
beginning nor middle nor destruction. It is the supreme cause of
the universe.

♦BG. x. 41.

I. from v. 18 to the end is the discussion on Paiupatism. Though the
sect poses to be independent, the influence of the Sarikhyas is obvious (vide
vv. 18-27).

11 . 7 . 26 — 8.1

367

26. Sattva, Rajas and Tamas—these are called the three
Gunas. The state of equilibrium of these, they know to be the
Avyakta Prakrti (the unmanifest Prakrti ).

27. Sattva is knowledge; the RajaS and the Tamas are
ignorance ( Ajhana) (v.l. Rajas is) a mixture of knowledge and
ignorance. The wise sages know that the inequality of the Gunas
is due to the disequilibrium in intellect.

28. What are called Dharma and Adharma (Virtue and
Evil) are the binding nooses called Karmans. But those (Carmans
dedicated unto me are conducive to liberation and not to
bondage.

29. Amdya (Ignorance); Asmita (Egotism), RSga{ Passion)
Dve$a (hatred) and Abhinivefa (attachment) are called the KleSa
(miseries). 1 They arc themselves the bonds that fetter the
Atman.

30. Maya alone is called the cause of these Pasas. It is
the original unmanifest Prakrti. That Sakti (divine power)
stays in me.

31. He alone is the primordial nature or Pradhana as
well as Purusa and the product such as Mahat etc. He is the
eternal God of gods.

32- He alone is the bondage and the maker of bondage;
He alone is the Pasa and the sustainer of the Pasus. He knows
everything but no one knows him. They call him the Primordial
and ancient Purusa.

CHAPTER EIGHT

The Means of Crossing the Ocean of Worldly Existence,
livara said :

1. O leading Brahmanas I shall tell you another esoteric
knowledge whereby the creature (the JIva) can cross the terri¬
ble ocean of worldly existence.

1. The same as in the Patanjala Yoga Sutra II. 3. They are regarded
as ‘bonds’ or‘fetters’ (Pasa) in Pisupatism.

368

Ktirrpa. Purina

2. This Brahma is quiescent thanks to penance(v. 1 lam
the same as the Brahman, eternal etc.). He is eternal unchang¬
ing and blemishless. He is one without a second and is the
absolute supreme Lord.

3. My womb is the great Brahman (Prakrti). I sow my
seed therein and that is named Mulamaya {Original Maya).
This universe is born thereof.

4. All these were born viz. Pradhana, Purusa, Atman,
Mahat, Bhutadi (ahamkara) the Tanmatras (subtle elements),
the mind, the (gross) elements and the sense organs—all these
were born from it viz. (Mulamaya).

5. Thence a golden Egg having the luster of a crore of
suns was born; the great Brahma was born of it. He was

invigorated through my Sakti.

6. Innumerable other Jivas are all identical with him.

Deluded by my Maya they do not perceive me their father.

7. The sages know that (Maya) is the supreme source
(Mother) and I alone am the father of the various species in
which all those forms (creatures) are born in this world.

8. He who thus knows me as the sower of the seed, the
lordly father, is a hero in all the worlds and he does not get
deluded.

9. I am the lord of all lores, the supreme controller of
all creatures, the veritable Pranava (the sacred syllable OM) in¬
carnate, the master endowed with six divine powers, god Brahma,
the lord protector of all beings.

10. He who perceives ParameSvara present equally in all
living beings, but as imperishable when they perish, perceives
factually. 1

11. Inasmuch as he perceives the lord equally present
everywhere, does not injure his real self (Atman by his (lower)
self, he therefore attains the greatest goal. 2 3

12. He who, having realized the seven subtle principles®
and the great God with his six limbs 4 (potencies), knows the role

1. The same as BG., XIII. 27.

2. BG. XIII. 28.

3. vide v. 13 below.

4. vide v. 14 below.

II.8.13-18

369

assigned to Pradhana (understands the distinction between the
material principles and the self) reaches the highest Brahman.

13. Omniscience, joy of satiety, eternal knowledge, inde¬
pendence, ever-inexhauslible power and infinite strength—
these arc the six ‘limbs’ of the great God for realization.

14. They (the knowers) call the following as seven
subtle principles viz. the five subtle elements, mind and the soul.
That which is the cause (of this creation) is the Primordial
Matter (Prakrti). It is also called Pradhana, the bondage by
moral discipline (a better v.l. viniyoga - application).

15. There is a Sakti (power) latent in form in the Prakrti.
It is mentioned in the Vedas as the cause (of the world) and
the source of origin of Brahma. In front of her is her Purusa,
Pararnesthi, the great God, the very embodiment of the
Reality.

16. He alone is Brahma, the great Yogin, the supreme
Atman, the huge one pervading the sky, the ancient one com¬
prehensible only through the Vedas. He alone is the only
Rudra, the cause of annihilation, the unmanifest, the sole seed,
the universe itself.

17. Some say he is one : Others say that he is many.
Some say that you are the self. Some say that he is another.
The great God (Mahadeva) is proclaimed as minuter than an
atom and greater than the greatest and omniformed (with the
universe as his form).

18. The intelligent person who realizes that supreme
Master, immanent in the cavity of the heart, that ancient
Purusa, whose form is the manifested universe and is the
highest goal of the wise and the intelligent, transcends the sphere
of Buddhi (intelligence).

370

Kdrma Purdna

0

CHAPTER NINE

The unsullied (JVifkala) form of Siva

The Sages said :

1. O Mahadeva, the Supreme God is unsullied, pure,
eternal and devoid of activities. Hence, explain to us how you
become identical with universe in form.

ISvara replied :

2. O Brahmanas, I am not the Universe (in reality).
Nor does the universe exist without me. In this respect Maya is
the cause and she is supported by me in my Atman.

3. Maya is a Sakti (a potency) which has neither begin¬
ning nor destruction. It is supported in the Avyakta (the unmani¬
fest). This world is caused by it and is indeed born of Avyakta.

4. They (the sages) say that the unmanifest which is
bliss luminous and imperishable is the cause. I am the Supreme
Brahman and nothing else exists without me.

5. In my unity and diversity (or apparent identity and
separateness from the universe) the expounders of the Vedas
have decisively concluded my being universe-formed.

6. I am that greatest Brahman, the eternal supreme
Atman. O Brahmanas. As I am said to be the non-cause, no
fault can be attributed to Atman.

7. The divine powers are infinite, unmanifest, permanent
and established by Maya. The absolute Avyakta (unmanifest)
which is abiding in the heavenly region (beyond the reach of
this world) shines eternally.

8. The unmanifest eternal Brahman which is without any
beginning or end and which is permanent is united with
Maya and thereby is called diverse and divided though it is an
undivided whole.

9. Just as the manifestation of the Purusa’s one power is
not concealed or obscured by another, he functions through
the power of knowledge without beginning, middle and the end.

10. That is the supreme unmanifest, embellished with a
halo of lustre. That is the imperishable light. That is the supreme
abode of Vi?nu.

II.9.11-19

371

11. Therein the entiie universe is woven as if in the
warp and woof of cloth. That alone is the entire universe.
Having realised this, one is liberated.

12. Brahman is that entity from which words along with
mind recede due to their inability to reach it. He who has
realized the joy of the Brahman entertains no fear from any¬
where at any time. 1

13. I know this supreme Purusa with the refulgence of
the sun in front of me (v.l. beyond the darkness of ignorance).
Having realized him as such, the knower is liberated (from
Samsara). Becoming identical with the Brahman, he enjoys
perpetual bliss. 2

14. Realizing that is his self from which there is nothing
that is greater, and that is the supreme light of the luminaries
stationed in the heaven, the knower becomes identical with the
Brahman and attains perpetual bliss.

15. Knowers of the Brahman (or Brahmanas) who are
established in the Brahman, proclaim that I am however
impenetrable, subtle-bodied, joy of the Brahman and the immor¬
tal abode of the universe, and after attaining whom one never
reverts to Samsara.

16. The lustre that appears to shine in heaven is the
principle of the highest firmament of golden colour. The sages
visualize it in their own supreme knowledge as the resplen¬
dent, pure (spotless) abode of heaven.

17. Thereafter, the bold (self-possessed) men observe
it, after experiencing the (cosmic) Atman directly in their
individual Atman. Paramcsthin, the lord himself, is the greatest
one. The Lord has the bliss of Brahman.

18. That one Lord is lying hidden in all living beings.
He is omnipresent, the immanent soul of all living beings.
The self-possessed men who sec him as one (without a second)
enjoy permanent bliss and not the others.

19. He has heads and necks on all sides. He is the
ultimate goal of all. He abides in the cavity of the heart of all

1. Taittiriya Up. II. 9.

2. Sveta svatara Up. III. 8 also, III. 21.

372 Karma Purina

9

living beings. That lord is omnipresent. There is nothing other
than he.

20. O leading sages, thus the knowledge pertaining to
l£vara has been related to you. It should be particularly
guarded, as it is very difficult even for Yogis to attain.

CHAPTER TEN

The form of the Supreme Brahman Siva—the Parabrahman
ISvara said :

1. It has been concluded definitely that Brahman is
Lihgas (Symbols) ; it is one (without a second) and unmanifest
is its characteristic feature. It is self-luminous, supreme,
premier. It is established in the sky (transcending the pheno¬
menal world).

2. The unmanifest which is the cause (of the phenomenal
world) is the imperishable supreme region. Learned men perceive
it as devoid of Gunas and perfect knowledge.

3. The Vedas declare that to be the Lihga viz. the
supreme. Brahman which is perceived by the sages whose
concept of egotism (and other doubts) is resolved (destroyed)
and who are perpetually merged in its meditation.

4. O leading sages, it is not possible to see me otherwise.
There is no knowledge whereby that great Atman is realized.

5. Only sages can know this supreme abode (v.l. knowl¬
edge). Since the universe is the product of Maya, knowledge
about it is enveloped by the darkness of ignorance. 1

1. v.l. ajfianam itaraj jfldnam for ajMna-liniiram jMnam is better.
Combined with the previous v.l. jh&nam for sthdnam in the Vehk. Text, the
verse would mean : "This is the supreme knowledge which only sages knew.
The other knowledge (about the phenomenal world etc.) is really ignorance,
as this world is composed of illusion ( Maya).

II.10.6-15

373

6. The knowledge that is immaculate, pure, free from
doubts, and unsullied is my soul. The sages declare that (supreme
knowledge) to be this (my soul).

7. Even those who see that greatest region as multifarious
understand the unity of the unchanging principle after resorting
to the greatest adherence to principles.

8. Those devotees who perceive me, the greatest principle,
the Isvara either as one or many, should be known as identical
with that (Principle).

9. They directly perceive their own soul (Atman), the
supreme lord full of perpetual bliss, above doubt, Reality
incarnate. This is the exact position (truth).

10. They who arc established in their own self which is
beyond Avyakta, are quiescent, resort to enjoy the supreme
bliss which permeates everything and is identical with the
universe.

11. This is the greatest liberation. This is my excellent
Sayujya (Identity with me). Poets know this as Nirvana, identity
with Brahman and Kaivalya (absolute oneness)

12. Hence, the only entity devoid of beginning, middle
and end and the supremely auspicious one, is Lord Mahadeva.
After realising him, one is liberated.

13. The sun docs not shine there, nor does the moon,
nor the group of stars nor the lightning. Illuminated by it the
entire universe shines. It shines with great refulgence and is
devoid of impurities.*

14. That which is called ‘The All’ (or universe) which
is indivisible, immutable, pure, great, shines (brilliantly). The
immovable principle which the knowers of the Brahman (or the
Vedas) permanently visualize within themselves is the Ha (the
Lord).

15. All the Vedas say that the Purusa is pure, ncctarean,
perpetual bliss and embodiment of truth. Those who have come
to a definite conclusion through the study of the Vedas

I. This is a synthesis of Sahkhya, Bauddha and Vedantic concept of
Liberation.

*Kafha Up. iv. 15; SvetaSvatara Up. vi. 14.

374 KUrma Pur&na

meditate on the lord by means of the Pranava, as their vital
breath.

16. Neither the Earth, nor the waters, nor the mind, nor
the fire, nor the vital breath, nor the wind, nor the sky, nor the
intellect, nor the consciousness, nor does anything else shine
in the firmament. Only the Lord Siva alone shines in the
great sky.

17. Thus has been communicated to you this topmost
supreme secret, the knowledge that is sung in all the Vedas.
The Yogi alone knows this. One should incessantly practise Yoga
in a secluded place.

CHAPTER ELEVEN 1

The Path of liberation of the individual soul from bondage.

Ihiara said :

1. Henceforth, I shall explain a Yoga that is very diffi¬
cult of access and whereby the devotees visualize the Atman, the
Isvara (brilliant) like the sun.

2. The fire of Yoga quickly burns the entire cage of sins.
Pure and perspicuous knowledge which directly accords the
attainment of Liberation (from Samsara) arises thereby.

3. Knowledge originates through Yoga; Yoga functions
through knowledge. The great God (Mahesvara) is delighted
with one devoted to the practice ofYoga and knowledge.

4. Those who practise the great Yoga once, twice or
thrice everyday or continuously should be known as Mahcsvaras.

5. Yoga should be known as one of two kinds. The first
one is called as Abhava Yoga. The other one is known as
the Mahayoga (the great Yoga). It is the most excellent among
all Yogas.

6. The Yoga wherein one’s own soul is meditated upon

1. This chapter deals with Pasupata Yoga (for details vide Introduction:
Section on Pa jupatism).

II.11.7-15

375

as void and devoid of all false appearances is proclaimed as
Abhava Yoga whereby one realizes thoroughly one’s own self.

7. The Yoga wherein one sees one’s own self as imma¬
culate, eternal bliss and identical with me is called by me as the
highest Yoga.

8. Those other paths of Yogas practised by other
Yogins and those Yogas which are heard (described) in other
extensive works (on Yoga) do not deserve to be even one-six¬
teenth part of the Brahma-Yoga (Yoga leading to the realiz¬
ation of the Brahman).

9. The Yoga in which the liberated souls directly
perceive the universe as one with Isvara, that Yoga is
considered to be the greatest of all Yogas.

10. Thousands and numerous Yogins of controlled minds
who consider themselves as excluded or different from Isvara do
not perceive me as one without a second.

11. O excellent sages, (the following are the essential
adjuncts of Yoga) viz. Pranayama, Dhyana (meditation),
Pratyahara (withdrawal of the sense-organs), Dharana (reten¬
tion) , Samadhi (trance), Yama (control), Niyama (Restraint
and observance), Asana (posture).

12. The adjuncts of the same Yoga have been narrated
to you. Yoga is the concentration of the mind in me alone along
with control of the intermediary urges.

13. Ahimsa (non-violence), Satya (truth), Asteya (non-
stealth), Brakmacarya (celibacy) and aparigraha (non-possession
or non-acceptance of monetary gifts). These are the Yamas
(controls). They have been succinctly mentioned. They
bestow purity of mind upon men.

14. It has been declared by the great sages that Ahimsa
(non-violence) is non-causation of distress to any living being
at any time physically, mentally and verbally.

15. There is no greater Virtue than Ahimsa; there is
nothing more conducive to happiness than Ahimsa. The Hiriisa
(violence) that is committed according to the injunctions (of the
Vedas) is indeed glorified as Ahimsa. 1

I. This exception in the case of animal sacrifices is stoutly defended by
Mim&riuakas.

376 Kdrma Purdna

m

16. The act of stating precisely in conformity to what
is factual is called Satya (truthfulness) by the twice-born ones.
One obtains everything through Satya. Everything is founded
on Satya.

17. Removal of another man's wealth or property either
by stealth or through force is called Steya , (stealth). Refrain¬
ing from doing it is Asteya. It is a means of Virtue of merit.

18. Eschewing copulation cither physically, mentally
and orally in all stages, at times, and in all places is called
Brahmacarya (celibacy).

19. Nontaking of monetary gifts voluntarily even during
adversity is called Aparigraha. One should maintain it strenu¬
ously.

20. Tapas (penance), Svadhyaya (self-study of Vedas),
Santofa (contentment), Sauca (purity), Isvara-P ujana (worship of
God) these arc mentioned as Niyamas (observances) succinctly.
They are the bestowers of Yogic perfection ( Siddhis ).

21. Ascetics call it the excellent penance if the body is
dessicated by means of fasts and observances of religious vows
like Paraka, Krcchra, Candrayana etc.

22. Learned men say that this is Svadhyaya if one per¬
forms the Japa of the Vedantic passages, Satarudriya (Vaj.
Samhita XVL 1-66), Pranava (Om) etc. It brings about the
achievement of Sattva Guna in men.

23. There are three types of Svadhyayas viz.* Vacika
(verbal), UpdrhSu (inaudible muttering) and Manasa (mental),
those who know the meanings of the Vedas say that the latter
ones are better than the earlier ones.

24. The Svadhyaya (recitation or study of the Vedas)
the words of which arc clearly audible (understandable)to other
listeners is called Vacika (vocal).

Now the characteristic of UpdrhSu (inaudible) Svadhyaya is
as follows :

25. That which involves only the throbbing of lips but
the words of which are inaudible to others is designated as
UpdrhSu (inaudible Svadhyaya). It is better (more efficacious)
than vocal Japa.

26. The contemplation of all the words (of the text of
(prayer) in the proper sequence of words and syllables

11.11.27-34

377

without throbbing of the lips, is called Mdnasa Japa (mental
Japa).

27. Sages say that the praise-worthy attitude of the man
who regards whatever wealth is acquired through luck (without
striving for it)as sufficient (to him), is called contentment and it
is characterised by a feeling of happiness.

28. O excellent Brahmanas, Sauca (cleanliness) is said to
be twofold—the external and the internal. The external clean¬
liness is by means of clay and water, while the internal one con¬
sists of the purity of the mind.

29. The extremely steady devotion to Siva through the
Verbal, mental and physical activities such as singing eulogy,
recollection (of His Name etc.) and worship (of Siva) is called
ha Pujana (Worship of God).

30. The Tamas and the JViyamas have been expounded.
Now understand the Pranayama. Prana is the air circulating with¬
in one’s own body. Its restraint is called Ayama.

31. Pranayama is three-fold, the Ullama (excellent),
Madhyatna (the middling) and the Adhama (lowly). Another two¬
fold classification of Pranayama is Sagarbha and Agarbha (i.e.
Pranayama with the repetition of Om or any other Mantra bija
is Sagarbha and without it is called Agarbha ).

32-33. The lowly type of Pranayama is Manda and the
duration (of retention of breath) is twelve Matras; the middl¬
ing is of the duration of twenty-four Matras while the last type
of restraint of Prana is of thirtysix Matras. In these three types,
perspiration, shivering and gasping are generated in due order.
This is the most excellent of the Yogas to even ordinary men
due to bliss) [v. 1. The excellence of these should be judged
by the bliss caused thereby].

34. That Yoga is called Sunapha 1 and is the triumph of
Sagarbha type of Pranayama. O learned ones, the sages say
that this is the characteristic of the breath-control of Yogins.

1. Sumpha is a particular configuration of the planets (when any one
of the planets except the Sun, occupies a secondary position to the moon).
This configuration is called SunaphA-Yoga. But it is not clear why this
astronomical tenn is brought in here. The crt. Edt. reads ; Sagarbham dhuh
sajapam agarbham vijaparh budhah ‘the Pranayama which is accompanied by
muttering (of bija mantras ) is called sagarbha and that which is devoid of japa
( muttering of mantras) is known as agarbha, O learned ones*.

378

KUrma Purana

m

35. Controlling one’s breath, one should repeat three
times the Gayatri Mantra along with its Vyahrtis (OM Bhuh,
Bhuvah, Svah) and its head. This is called the breath-control.

36. It is mentioned in all scriptures by Yogins of fully
controlled minds, that the Pranayama consists of three stages
Recaka, Pur aka and KUmbhaka.

37. Recaka is exhalation of breath while its retention (in¬
halation) is called Puraka. The state of equilibrium (between
the two) is spoken of as Kumbhaka.

38. O excellent men, it is said by good men that the res¬
traint of the sense-organs which are naturally straying over the
pleasurable objects is called Pralyahdra.

39. Dhdrana is the fixation of the mind in the lotus of the
heart, umbilical region, cerebral region limbs, forehead and such
other spots.

40. Learned men called Dhyana (contemplation) as the
continuous concentration of mind which is fixed on particular
spot (part of the body) and is undistractcd by any other object
nearby.

41. The perception of one form (object of contemplation)
alone is Samadhi (trance) wherein the awareness of the surround¬
ing place is absent. Only the object is perceived. This is the
excellent injunction in the Yoga.

42. Twelve Pranayamas lead up to the Dharana; twelve
Dharanas lead into Dhyana. Twelve such Dhyanas are said to
constitute a Samadhi.

43. Asanas (bodily postures) arc (mainly three) Svastika,
Padnia and Ardha. This is the most excellent of all means.

44. O leading Brahmanas, the soles of both the feet arc
placed over the thighs. Sitting thus is called the excellent
Padma posture.

45. Both the soles of the feet are placed in between the
knees and the things; seating oneself in this excellent posture is
called Svastika.

46. O excellent Brahmanas, when one sits placing one’s
foot on the other thigh (e.g. right foot on the left thigh), it
becomes Ardhdsana. It is an excellent posture for the
accomplishment of Yoga.

11.11.47-56

379

47. Yoga is not seen practised at in the improper time or
in an unsuitable place; nor should it be practised near fire,
in water or on dried leaf-stack.

48-49. The following places are also to be avoided for
YogicPractice: places where vermins abound, cremation ground,
dilapidated cowpen, the quadrangle or place where four roads
meet, a crowded noisy place or where there is an ant-hill or
a Caitya (Buddhist place of worship), an unauspicious place
full of wicked men, and places where mosquitoes are in plenty.
Nor should one practise Yoga when the body is ailing or when
the mind is dispirited.

50-51. With his mind devoted to Him (Lord Siva), one
should always practise Yoga* in a secluded place in an
auspicious well-guarded place, in the cave of a mountain, on the
banks of a river, in holy place, in a temple or in a clean place
in the house, or in an isolated place devoid of worms or
vermins.

52. After bowing down to leading Yogins, 1 their disciples,
Lord Vinayaka, his own preceptor and me, the Yogin shall begin
the practice of Yoga with full concentration of the mind.

53-54. He should sit in any of the postures—Svastika**
Padma or Ardhasana with his equi-poised gaze fixed on the tip
of his nose and eyes partially opened. He shall be free from fear
and calm; the illusory worries of worldly nature should be
eschewed. One should then meditate on Paramcsvara abiding
in one’s own soul.

55-56. The mystic lotus should be conceived at the tip of
the tuft of hair (on the crown of one’s head) twelve Aiigulas in
length. Dharma is its bulbous root from which it is originated.
It is extremely beautiful and has spiritual knowledge as its stalk
and eight divine potencies as its petals. It is white and has
Vair&gya (Detachment) for its pericarp. One should contemplate

*BG. VI. 10.

1. Possibly a reference to Supra I. Ch. 53 where the incarnations of
Siva (all yogindras) and (heir disciples are listed. A bow to these at the
beginning of the practice of Yoga is probably advised.

**BG. VI. 13-14.

380 KUrma Purina

0

gold-coloured calyx (the greatest Ko£a) in the pericarp of that
lotus.

57-59. Within it one should meditate on the Lord whom
they call divine and unchanging, the Lord who is endowed with
all Saktis (divine potencies), who is directly expressed by Om-
kara, is unmanifest, enveloped in flames of rays (v.l. full of bril¬
liance) ; one should meditate on the great brilliance, the im¬
perishable one. He should deposit the bliss in that brilliance. 1
He should meditate on Isa the great cause stationed in the
middle of the KoSa (heart). Having become (identical) with its
Atman which is omnipresent, one should not think of any¬
thing else.

60-61. This is the secret-most knowledge. Now another
type of meditation is described. After having contemplated as
before on the excellent lotus in the heart, the Atman should be
thought of as a doer, 2 with the lustre equal to that of fire. In
the middle of that lotus, Purusa, the twentyfifth principle should
be thought of as being of the form of the flame of fire.

62-63, He should meditate upon the supreme Atman in
its middle—The Paramatman as the supreme firmament, the
principle expressed by Omkara and called eternal, auspicious,
the unmanifest, latent in Prakrti and the supreme light, the
inner highest principle, the basis of Atman and unsullied.

64. One should meditate on it with concentration and
think of Mahe£vara as a single form, after purifying all the
principles through Pranava.

65. Or the Atman should be fixed in the greatest region
which is free from impurity, after purifying one’s own body
with the self-same water of perfect knowledge.

66. One should dedicate one’s soul unto me and
concentrate one’s mind in me and take up the Bhasma from the

1. v.l. In meditation he should establish his own soul in that brilliance
■as being perfectly identical with that lustre.

2. K&nt&ram in Venkt. Ed. is obviously unacceptable.

11.11.67-73

381

Agnihotra fire. He should then dust all his limbs with it
repeating the mantras of Agni 1 etc. and Aditya.

67. Then one should meditate upon Lord Isana in the
form of the supreme light within one’s own Atman. This is the
Yoga, pertaining to Pasupati. It is conducive to the liberation
of the PaSu from the Paia.

68. This is the path of all the Vedantas. The Sruti says
that it is beyond all Asramas (stages of life). This is the greatest
esoteric truth that should be concealed as it bestows Sdyujya with
absorption in me.

69-70. The observances for the twice-born celibate de¬
votees have been recounted. 2 3 (Now I shall mention the obser¬
vances) : Celibacy, non-violence, forgiveness, cleanliness
penance, self-control, contentment, truthfulness, faith in Vedas,
etc. These are the special ancillaries of the religious vows.
Even if one of the holy vows is lacking it does not® affect it.*

71-72a Hence, one endowed with the attributes of the
Atman deserves to take up my Vrata (holy vow)—Many people
who are devoid of lust, fear and anger have identified them¬
selves with me, have resorted to me and have been purified by
this Yoga and have reached my state of being.**

72b As men approach me, so do I accept them.{

73. Hence, you all should worship me, the supreme Lord,
by means of the path of knowledge or the path of devotion or
by means of the greatest Vairdgya (detachment).

1. agnir dditya-mantratah —no such mantra is traced in Bloomfield’s
Vedic Concordance. It may be in some Agama. I feel it is better to take it as
agnir ityddi maniratah as in the crt. ed. of the Kp. the MS. evidence supports
that reading.

2. Though I have followed Venk. Edt., I think it better to take this
line along with the above verse (no. 68). It would then mean : ‘(This
esoteric doctrine) has been conveyed to the twice-born, devotees and
Brahma-c&rins.'

3. vv. 70-90 are borrowed from the BG., as can be seen from the
footnotes.

*This is obviously a mistake v. 1. the hfiyaU ‘is lost or violated* is better
than na in Venkt. Edt.

**BG. IV. 10.

{BG. IV. 11.

382

KUrpta Purina

74. Ever pure, one should worship me with the mind
endowed with enlightenment. He should renounce all Karmas,
accept no monetary gift and should partake of the alms (volun¬
tarily given).

75-76a. He then attains identity with me. This secret has
been communicated by me. He who does -not hate any living
being, who is friendly and sympathetic with all beings, who is
devoid of myncss and egotism and who is my devotee, is beloved
to me. *

76b-77a. * * AYoginwhois ever contented, is always

endowed with self-control, is firm in his resolution, who is my

devotee, who has dedicated his mind and intellect unto me, is

mv beloved.

*

77b-78a. He, by whom the world is not afflicted, he, who
is not afflicted by the world, and he who is devoid of gaiety,
anger, fear and anxiety is dear to me.

78b-79a. He who has no expectations, is pure, prompt
and efficient, unconcerned and devoid of troubles and who has
renounced all undertakings and is thus devoted to me is my
beloved.***

79b-80a. One who equally reacts to censure and praise,
who is silent, who is contented with whatever comes to him (he
gets), who has no fixed abode, whose mind is steady and who is
my devotee will attain me.f

80b-81a. One who performs all rites always doing conti¬
nually all action but taking refuge in me, he reaches by my
grace the eternal supreme abode. £

81b-82a. One should seek refuge in me alone after men¬
tally dedicating all actions unto me, after becoming devoid of
hopes and myness (?) and considering me as the ultimate
goal.S

82b-83a. By eschewing over-attachment to the fruits of
actions and being ever contented and depending on nothing, one
is enlightened by the action in which he is engaged.

•BO. xii. 13.

**BG. xii. 14-16
***BG. xii. 14-19.
tBG. xviii. 56.

II.l 1.83b-93a

383

83b.-84a. One who is devoid of hopes, has his mind and
self controlled and has abandoned all possession, attains to that
supreme region by performing Karma by the body alone.

84b-85a. If one is contented with what he obtains* with¬
out efforts, if one is beyond the scope of mutually opposed
pairs, the action performed by him for propitiating me is destruc¬
tive of worldly existence.

85b-86a. ‘Fix your mind on me; be devoted to me;** ***
offer sacrifice to me; be solely absorbed in me, knowing me as
the supreme Deity, the Lord of Yoga, propitiate me.

86b-87a. They call me the supreme Light. Thus enlight¬
ening each other and always speaking about me, they attain
Sayujya (union with me).

87b-88a. By means of the shining lamp of knowledge I
destroy the entire darkness of those who are continuously attached
to me. ** *

88b-89a. Those who have concentrated their mindf in
me and are always worshipping me, I supply them what they
need and preserve what is already possessed by them.J

89b-90a. Others seeking enjoyment of pleasures may wor¬
ship other deities. Their fruit should be known to that extent
according to the capacity and power of that deity. §

90b-91a. Those who are devoted to other deities but are
endowed with conceptions of me, are also liberated.

91b-92a. Hence, after abandoning all other transient
deities, one should resort to me, the Lord. He attains the
greatest region.

92b-93a. One must abandon love for sons and others.
One should be devoid of sorrow and possessions. One should be
detached and worship the Linga of Paramesvara until death.

*BG. IV. 22.

**BG. xviii.15,

***BG. x.10-11.
fBG. ix. 22.

$BG. vii. 20.

§BG.ix. 29.

384

KUma Purina

93b-94a. I give unto them the greatest region within a
single birth, if they worship the Linga always, after eschewing
all sensual pleasures.

94b-95a. The Linga of the great Atman is the only
Real (?) silver-line in lustre (v.l. stainless). The Linga is
spiritual knowledge and is stationed in the hearts of Yogins.

95b-96. Regular devotees worship Mahesvara in the
Linga anywhere, after sanctifying it duly. They may worship it
in water, in the middle of fire, in the sky, in the sun or in
other places.

97. Linga pertaining to Isvara must be conceived of in
jewels etc., and the Lord may be worshipped. All this is one
with Linga and everything is within Linga.

98-99a. Hence one should worship the Eternal Lord
anywhere in the Linga. The performers (of sacrifices and
rituals) regard it as existing in the fire, the wise ones in water,
the sky and in the sun, the fools in wood (i.c. idols made of
wood) but with Yogins the Linga is in their hearts.

99b-100a. Even if the spiritual knowledge has not
dawned, if one is detached, if one has sufficient love, one should
perform the Japa of Pranava as long as one lives. Since it is
Brahma's physical body.

lOOb-lOla. Or a Brahmana should perform the Japa of
Satarudrlya until death. He should have full control over the
mind and remain single. He attains the greatest region.

101b-103a. O firahmanas, one should remain at Varanasi
with full concentration until death. By means of the grace of
god Siva, he attains the greatest region. There, the lord
grants the greatest knowledge to all the embodied beings at the
time of departure (passing away.) Thereby they are liberated
from bondage.

103b-104a. If a devotee fully dedicates himself untome
and performs the entire duties of the four castes and stages of
life, he obtains perfect knowledge in the very same birth and
attains the auspicious region.

104b-105. O Brahmanas, all those people of lowly birth
and sinful origin who reside there, cross the ocean of worldly
existence, thanks to the grace of ISvara. But obstacles befall
those persons whose minds are affected by sins.

II. 11.106-117a

385

106. Hence, O Brahmanas, one should always resort to
virtuous activities for the sake of liberation. This is the secret
of the Vedas. It should not be given (indiscriminately) to any
one and everyone.

107-108. It should be given only to a virtuous one who is
a devotee observing the vow of celibacy.

Vyasa Said :

After imparting this excellent Yoga, the eternal Lord
spoke to Narayana who was seated there and who was free
from ailments. “This knowledge has been explained by me for
the welfare of the expounders of Brahman.

109. This auspicious knowledge of Brahman should be
imparted by you to the disciples of quiescent minds”. After
mentioning this matter, the unborn Lord spoke to the leading
Yogins.

110-111. “O excellent Brahmanas, for the sake of the
welfare of devotees of the twice-born caste, you too should im¬
part to all devoted disciples, my perfect knowledge at my
instance. There is no doubt in this that he who is Hvara (Siva)
is Narayana. This greatest knowledge should be imparted to
those who do not see any difference (between the two) viz. Siva
and Visnu.

112-113a. He who is called Narayana is my Supreme
personality. It abides in the soul of all beings, is quiescent and
established imperishably.

113b-114a. The people who see difference (in me and
Visnu) and perceive me otherwise, do not see liberation. They
are born again and again in the world.

114b-115a. Those who see this unmanifest Visnu and
me, Lord MaheSvara as identical are not born again (in
Samsara).

115b-116a. Hence observe and worship Vi$nu, the
unchanging Atman without beginning and end as the same as
me.

116b-l 17a. Those who see otherwise and think about the
difference in the deities pass on to terrible hells. I am not
present in them.

386

&Qrma Purina

117b-118a. I liberate the person who does not censure
Narayana whether he is a fool or a scholar, or a Candala or a
Brahmana depending on me.

118b-l 19a. Hence this great Yogin, the supreme person
(Visnu) should be worshipped and bowed to by my devotees
in order to generate my pleasure.*’

119b- 120a. After saying this and embracing Vasudeva,
the Pinaka-bearing Lord vanished even as all were observing.

120b-121a. Lord Narayana eschewed his excellent body
and took up the excellent guise of an ascetic.

121b-122a. He said to the Yogins — “By the grace
ofParamesfhin (Siva) the blemishless perfect knowledge has
been acquired by you all. The perfect knowledge of Lord
Mahega is destructive of worldly existence.

122b-123a. O Lordly sages, go forth without mental
affection. All of you propagate the perfect knowledge of
Paramesfhin to virtuous disciples.

12 3b- 124a. This perfect knowledge pertaining to I gvara
should be given to a quiescent devotee, the virtuous one who
maintains the sacrificial fire and particularly to a Brahmana.”

124b-125a. After saying this, Narayana, the great Yogin,
the Atman of the universe, the most excellent among the
knowersofYoga and Yogins, vanished from the scene.

125b-126a. Those sages bowed to Mahegvara, the Lord
of Devas and Narayana, the cause of the Bhutas and went
to their respective abodes.

126b-128. Holy lord the great sage Sanatkumara gave
the perfect knowledge pertaining to I $ vara to Samvarta. Who
imparted it to Satya-Vrata. The leading Yogin Sanandana gave
it to the great sage Pulaha. Pulaha gave it to Gautama.
Prajapati Ahgiras gave it to Bh&radv^ja, learned in the Vedas.

129-130a. Kapila gave it to Jaig!$avya and paflcaiikha.
My father Parafara, the seer of all principles, acquired that
great perfect knowledge from Sanaka. Valmlki got it from him.

130b*131a. The great Yogi V&madeva, Rudra, the
controller of KSla and wielder of Pinaka, the offspring of SaA
and Siva imparted this knowledge to me fbrtiferly.

131b-132a. Lord N&r&ya$a, Hari, the son of Devakl,
himself gave this excellent knowledge to Aijuna,

II.11.132b-145a

387

132b- 134a. Ever since I acquired this excellent (perfect
knowledge) from Rudra Vamadeva, I have had a special
devotion to Girina (Siva, the Lord of mountains). I have sought
special refuge in Giri£a worthy of being the shelter, Girija the
Lord of the Bhutas (goblins), the trident-bearing Stha$u, the
Lord of Devas.

134b-136a. Accompanied by your wives and sons, O
Gentle Sirs, you too resort to Lord Sambhu, Siva the bull-
vehicled deity. Exist by means of his grace. Worship Sankara
through the path of activity, worship Mahadeva, the Lord of
bulb (lord of speech) having serpents for his ornament.”

136b-138a. When this was narrated, Saunaka and others
bowed to MaheSvara, eternal Sthanu. Delighted in their minds
they spoke to Vyasa, the son of Satyavati the holy Lord
Krsnadvaipayana, who was Lord Hr$fke£a himself and Siva,
the 15vara of the worlds.

138b-140a. By your favour, steady devotion to the bull-
bannered deity worthy of being a refuge, has arisen. This is
inaccessible even to Devas. O excellent sage, please narrate
the excellent path of action (Karma-Yoga) 1 whereby Lord
l£a has to be propitiated by those who seek salvation. In your
presence, Suta may hear the words of the holy Lord.

141b-143a. Hence, mention the epitome of virtue
(Dharma) capable of protecting the entire worlds. This is what
has been narrated by Vi$nu the Lord of Devas, who had assumed
the form of a tortoise, when he had been requested by $akra
along with the sages at the churning of the Nectar.

On hearing the words of the sages, the son of Satyavati,
explained the whole of the eternal path of Action.

143b-144a. He who always reads this dialogue of the
deity clad in Elephant-hide with the sages the Chief of whom
was Sanatkum&ra shall be liberated from all sins.

144b-145a. He who narrates this to pure Br&hmagas
devoted to celibacy and he who ponders over the meaning
attains the greatest goal.

1. This is how Vy4tit-gft&, the next section is introduced.

388 KUrma Purdna

»

145b-147. He who listens to this always with great devo¬
tion and steady adherence to holy rites shall be freed from all
sins and honoured in the Brahmaloka. Hence, this must be read
with all efforts by learned men. It must be heard and
subsequently pondered over particularly in the company of
Brahmanas.

CHAPTER TWELVE 1

The Path of Action Duties of celibate students

Vydsa said:

1. All of you* sages, listen to the eternal Karmayoga
(Path of action) that brings about the everlasting benefit to the
Brahmanas. It is being narrated now.

2. To sages listening attentively to him, Manu, the
progenitor of the world formerly explained this (path of Karma)
that has been established in the Vedas and all the details of
which were taught to Brahmanas.

1. The present chapter is the first in the Vy&sa Gita which forms a
part of KP. (II chs. 12-24). In this section, Vyasa explains the duties of all
Vardas and Asramas (the four main divisions of the society and the four
stages in the life of an individual). About its interpolator nature vide Intro.
—P&fupatisation of the KP.

This chapter describes mainly the duties of a religious student
(Brahmecdrf ). The description of the duties of a Brahmac&rin are detailed in
Smrds like Manu II. 36-249, Y&j. 1.10-50 & Pur&nas like AP. 153. 1-16,
Bh. P. VII.12.1-16, VP. Ill 9.1-6 and a number of verses are common to
them and the KP. But the special feature of KP. is that it has incorporated
practically the whole of this chapter from Anianasa Sm?. ch. I. Hence there is no
propriety (as A.S. Gupta does it in his Edt of KP. p. 824) in referring to
Manu shnply because Vy&sa is made to state that he is reporting what
Manu expounded to sages in the days of yore.

KP. however, had the status of a Smfti and many verses from this
chapter are quoted as authority in respectable work* on Dharma-S&stra, like
SMC, CC, Vira-mitrodaya, Nirpaya Sindhu and others.

II. 12.3-11

389

3. As this path dispels all sins and is meritorious and
as it is resorted to by multitudes of sages, listen to it with
attentive mind, even as I narrate it to all of you.

4. O excellent Brahmanas, in the eighth year of his life
from the day of conception or from the day of birth 1 one should
be invested with the sacred thread in accordance with the injunc¬
tions of one’s own Sutra. He should then study the Vedas.

5. He should have a ritualistic staff, wear a girdle and
a scored thread and the skin of a black antelope, subsist on alms,
observe celibacy and should stay happily in his hermitage (or
stage of life).

6. Cotton thread was created formerly by Brahma
for the purpose of Upavita (sacred thread). It consists of thrice-
spun yarn. It should be made of Ku£a grass or cotton.

7. A Brahmana should always wear the sacred thread
and keep his tuft of hair (on the head) tied into a knot.
Otherwise, whatever rite he performs shall be futile.

8. He should wear unmutilated (unsewn ?) cloth of cotton
(which may be) ochre-coloured. White cloth without holes (i.e.
not tom) is the excellent wearing apparel.

9. The skin of the black antelope makes an excellent
upper cloth. It is auspicious. If the hide of the antelope is not
available, that of Ruru deer is prescribed.

10. If the thread is placed over the left arm and under the
right arm it is called Upavita . 2 This is the way in which it is
always worn. If it is worn round the neck (like a garland) it is
called Pfivita.

11. O BrShmanas, if the thread is worn over the right
arm and under the left arm it is called PrdcinSvita. It should be
followed at the time of the performance of the rites for the Pitre.

k-

1. Vide Arfval&yana Gr. S. I. 19.1-6. This is endorsed by Apastamba
(10.2-3) and'even Patafijali (Mahfibhifya II p. 57).

2. W 10-13 explain the three methods of wearing the sacred thread
and the occasions on which they are to be so worn. This practice is as old
as TmU SuhhitA (II.5.11.1) which states ;

tuottam mmu&dvim prdcinAvUam piti^SmpavUaeh dtodtiim

The method of wearing the thread as upntta, pr&cin&oita is given in
Gobhila Gr. S.I. 2.2-4. KP. endorses the same.

390 KQrma Purdna

0

12-13. One should always wear the sacred thread as
Upaoita in the following instances viz.—in the chamber of sacri¬
ficial fires, in -the cowpen, while Hama is performed or Japa is
undertaken, during the recitation of the Vedic Mantras, while
taking food always in the presence of Br&hmanas, while respect¬
fully worshipping the preceptors, at the two junctions (i.e.
performing sandhyd -prayer at dawn and at dusk) and while
meeting saintly men. This is the eternal injunction.

14. The girdle 1 2 of the Br&hmana should be made of the
Mufija grass twisted three times. It shall be soft and of equal
thickness throughout. There may be one or three knots. O
Brahmanas, (if Mufija grass is unavailable), it may be made of
Ku$a grass as well.

15. A Br&hmana should hold a staff* made of Bilva or
Palfiia tree. It should come up to his head (in height). It can
be made of any other tree (prescribed as being) worthy of being
used for sacrifices. It should be soft and devoid of crack in the
middle.

16. A Brdhmana should perform the Sandhyd-Przyen with
full concentration in the morning as well as in the evening. By
failure to perform it due to passion, covetousness, fear or delu¬
sion, he shall become fallen.

17. Thereafter, he should perform the rites of the fire-
worship in accordance with the injunctions, both in the morning
and in the evening. He should propitiate Devas, the sages as
well as the Pitrs only after taking bath.

18. He should worship the deities with flowers, leaves and
water. He should invariably revere the elders, according to the
prescription in dharma.

19. Desirous of* longevity and health but, excluding
(request for) wealth, he should humbly bow down respectfully
saying (atthe same time his name). “Sir, this I am (so and so)
by name”.

1. Afoal&yana Gr. S. 1.19.11, Manu 11.42; 11.43 allows one, three
or five which KullOka attributes to family usage.

2. Baudhftyana Dh. S.ll.5.17 is accepted here.

*mwicekan is a better v.l. than stnmdhjam (vicinfty to longevity and
health) adopted in the Vedkt. Text.

11.12.20-30

391

20. At the time of obeisance, the Br&kmana should be told:
O be longlived, O gentle one, at the end of his name, the
long letter A should be added with the Pluta accent (of three
mores) on the penultimate syllable (i.e. the vowel is prolated).

21. If a Brahmana does not salute in return when
saluted, he shall not be honoured by learned men he b just like
a Sudra. 1 2 *

22. The hands should be cross-wbe when touching the
feet of a preceptor. Hb left foot should be touched with the
left hand and the right foot should be touched with the right
hand. 8

23. One should in the first instance make obeisance to
that gentleman from whom one has acquired regular, Vedic or
spiritual knowledge.

24. (While paying obeisance) one should carry in
one’s hands, water, alms, flowers, sacrificial twigs and such other
things. Now (should he do so ?) when performing the rites of
gods.

25. On meeting a Brahmana, one shall ask him about
Kuiala (welfare), a K?atriya should be asked AnSmaya (non-
ailment) ; Vaifya should be asked about his Kfema (prosperity
and security) and &udra should be asked about his health.

26-28. The preceptor, father, eldest brother, king,
maternal uncle, father-in-law, maternal grandfather, paternal
grandfather, one belonging to a superior caste and paternal
uncle—all these are remembered as Gurus (superiors). Mother,
maternal grand-mother, teacher’s wife, sisters of father and
mother, the mother-in law, paternal grandmother and elder
brother’s wife—these are elderly ladies. Thus the elder ones on
the side of mother and that of the father have been detailed.

29. Mentally, Verbally and Physically one should obey
these. On seeing the preceptor, one shall get up and make obeb-
ance with palms joined in reverence.

30. One should not sit along with these; one should not
argue with these for the sake of money (over money matters).

1. Mum II. 126.

2. This method of clasping the feet of the preceptor is prescribed in

Dh. S. of Vifpu (28.15), Baudhhyana (1.2.24) and hfanu 11.72.

392 Karma Purina

Even for the sake of remaining alive, no one should speak harsh¬
ly to these out of hatred.

31. Even a person who has risen up by dint of other good
qualities, incurs downfall if he hates elders. Among all these
elders, five are particularly to be revered. 1

32. Among them the first three are the most excellent,
(viz.) he who procreates, she who gives birth to and he by whom
learning is imparted and among these three (at first) the mother
(should be) highly respected.

33-36. (The three mentioned before and) the eldest
brother and husband—these five are remembered as Gurus.
These five must be specially worshipped through every effort of
oneself or even by sacrificing one’s life, by one who wishes for
prosperity. As long as the parents are devoid of observations
the son should abandon everything else and should be solely
devoted to them. If the mother and the father are very well
pleased with the good qualities of the son, that son shall attain
all dharma (religious merits) due to that holy rite. There is no
deity equal to the mother; there is no preceptor equal to the
father.

37. There is no way of fully repaying their debts (by
helping them in return). One should continuously do everything
physically, mentally and verbally that pleases them.

38. Without being permitted by these two, the son should
not perform any other holy rite excepting what yields salvation
as well as the Nitya and Naimittika rites.

39-40a. The essence of dharma that yields infinite benefit
after death, has been related. After propitiating the expounder
duly and dismissed by him with due permission, the disciple
enjoys the benefit of learning. After death he is respected in
the heaven.

40b-41a. The foolish person who disrespects the eldest
brother who is on a par with his father, falls into a terrible hell
after death, as a result of that sin.

41b. If one is to follow the path (of religion) the master
(husband) should always be honoured.

1. W. 31-37 enumerate the persons who are to be respected as gurus
(preceptors). Menu II. 227-237 and Devala quoted in SMC I. p. 35.

II.12.42a-52a

393

42a. Even if service is rendered to one’s mother, one
attains greatness in the world.

42b-43a. Holy sage Manu has said that those men who
lay down their lives for the sake of the master's doles attain ever¬
lasting worlds.

43b-44. The younger people should stand up and greet 1
the followidg by saying Asau Aham (this I) —the people, viz.—
uncles both maternal and paternal, fathers-in-law, sacrificial
priests and preceptors. The initiated, though he be younger
shall not be addressed by name.

45-46. The knower of virtue should address him with the
prefix bho bhavSn. The BrahmaQa shall be honoured, wor¬
shipped and bowed to by Ksatriyas and others, seeking
fortune. They must be honoured with due respect. The K?atri-
yas and others are not to be greeted first by a Brahmana.

47. Those who have vast learning and are endowed with
perfect knowledge, holy rites and good attributes, do worship.
The Sruti says that the Brahmana should offer Svasti (Blessings,
may it be well with you) to people of all castes.

48-49a. Between people of the same caste greeting and
saluting is desirable. Fire-god is the preceptor unto the twice-
born; a Brahmana is the preceptor unto the people of all castes.
The husband is the preceptor unto the women and the guest
is the preceptor unto all.

49b-50a. Learning, holy rites, penance, kinsmen and
wealth the fifth in the series—they say that these five are things
worthy of honour. The earlier one is better than the latter one.

50b-51a. Any man of three castes who possesses these
both in number and superiority, is worthy of being recepient of
honour. A &udra in the tenth decade of life is also worthy of
respect.

51b-52a. Way should be given( priority should be accord¬
ed) to the Brahmana, to a woman, to the king, to the blind,
to the aged one, to one bending down with burden, to the sick
and to the weak.

1. VV. 43b-50 deal with the etiquettes of paying respects by a junior
to a senior. It consists of declaration of one’s name etc. [upasaAgrakafa and
Abtuoidana)

394 * Kitrma Purina

52b-53a. (The religious student) should, with .purity of
body and mind, bring alms everyday from the houses of decent
people, offer it first to the preceptor and then partake of it
silently with his permission.

53b-55. The excellent Brahmana who has been invested
with the sacred thread should beg for alms with the word Bhavatl
in the beginning—(i.e. Bhavatl Bhikfdrh dehi —O gentle lady give
the alms); the Ksatriya should use the word Bhavati in the
middle (i.e. Bhikfdrh bhavati dehi —AlmsO gentle lady, give) and
a Vaifya should use the word Bhavati in the end (i.e Bhiksarh
dehi Bhavati—give alms O gentle lady) - 1 One should beg for
alms, at the outset, of his mother, sister, mother's sister or one
who does not disrespect him. He should go to the houses of the
people of his own caste for begging or indiscriminately to the
houses of any person of any caste taking care to avoid the
house of the fallen man.

56. A Brahmacarin (a religious student) should beg for
alms everyday from the houses of persons not devoid of Vedas
and Yajfias and those who strictly adhere to their duties. He
should be pure in mind and body.

57-58a. One should not beg for alms at the house of the
preceptor or a cousin or near kinsman. If the other houses are
not available, he should avoid the earlier houses, i.e. taking the
last named first.

58b. Or if the houses mentioned before are impossible,
he should roam the whole village with self control, exercising
restraints over speech and not glancing at various quarters.

59-60a. Collecting the alms without any deceit, he
should cook it (v.l. collecting alms just sufficient for his need)
he should eat it always with self restraint, control over speech
(i.e. silently) and with proper attention.

60b-61. An observer of the vow (of celibacy) should
always subsist on alms and take food once a day. The subsistence
of one who maintains himself on alms is remembered to be on
a par with fast. He should honour the cooked food always
and eat without despising it.

1. Baudh&yana Gr. S. II.5.47-53, also Manu II. 49-50.

11.12.62—13.10

395

62. Looking at it, he should be delighted and contented.

63. Gluttonous eating is ill for health and destructive of
longevity, and it does not secure heaven. It isnon-meritorious
and reproached by the world. Hence, one should avoid it.

64-65. One should eat food facing the east or the sun.
He should not take food facing the north. This is the eternal
injunction. After washing the hands and feet he should perform
Acamana rite 1 twice. He should sit in a clean place and take food*
After taking food he should perform Acamana twice.

CHAPTER THIRTEEN

The usages of Sitfas. Good Conduct.

Vydsa said :

1-3. An excellent Brahmana should perform the Acamana^
rite (sipping water) in these circumstances (even though he had
done so previously): after taking food, after drinking any beverage*
after sleeping, after bath, after walking in a street, on touching
the lips without the hair, after wearing garments, after the dis¬
charge of semen, urine or faeces, on uttering an improper word,
after spitting, at the beginning of Vedic study, at the time of
hiccough or sigh, on coming from a quadrangle or a cremation
ground and at the time of the two Sandhy&s i.e. dawn and dusk.
In the last case, he shall perform the Acamana twice.

4-10. The Acamana rite is to be performed in the following
circumstances also After talking to a Candala or a Mleccha;

1. Since ancient times Acamana or sipping of water before, in and
after certain acts, occasions etc. was regarded essentia] from the purificatory
point of view. Elaborate rules for Acamana rite are prescribed in Dharma.
Sfitras e.g. Apastamba I.S.15.2-11; 16.1-16) and Smj-tis like ManuII. 58-62,
Y&j. I. 18-21. The occasions for Acamana detailed here, were already pres¬
cribed In Apastamba Dh. S. 1.5.16.15-16, Manu V. 138 & 145 & Yftjfo-
valkya 1.196.

396

Kttrma Pur&pa

after conversing with women, $udra and a person defiled by
Ucchiffa (stale leaving), after touching a person who is defiled
by Ucchiffa as well as food-stuff of that sort. When one sheds
tears or spills blood, after taking food, performance of the sandhyA
prayer at dawn and dusk, after taking a bath, after discharging
urine and faeces and shall perform Acamana twice; after
sleeping, he should perform the rite only once; after touching
fire, or cows. After touching women or after binding the knot
of the waist-cloth, he should perform Acamana. He should touch
the grass, water or the earth, when he touches his hair or touches
a cloth that is not washed; for the purpose of Acamana the water
should not be hot nor shall it contain foam. It should be pure.
He should be silent at that time. A person seeking purity shall
sit facing the east or the north at the time of Acamana. If one
performs Acamana covering his head or neck with dhoti (waist-
cloth) worn loosely without knot or tucking and the knot of the
tuft of the hair united and without washing feet, one remains im¬
pure despite Acamana. A wise person should not perform Acamana
with shoes on, standing in water, wearing a turban.

11 -15a. No sensible man should perform Acamana when the
hand is defiled by Ucchiffa (leavings of food) nor should he per¬
form the Acamana with the water by means of the shower, nor
should he perform Acamana with water supplied by a single hand.
It should not be without the sacred thread. He should not be
seated with shoes on (?) or on the knees. The hand shall not reach
outside the knees. The water shall not be poured out by Vaifya
£udra etc. by means of their hands. Nor should they be defiled
by Ucchiffa. Acamana should not be performed by touching water
with fingers. One should not produce sounds (at the time of Aca¬
mana) . His mind should not be dwelling on other topics. The
water should not be defective in colour or taste. The water should
not be in short supply. The water should not be agitated with
the hands. It should not be performed outside the room (?). A
Brahmana is sanctified when the water (of the Acamana rite)
reaches his heart. A K?atriya is sanctified when the water
reaches the throat. A Vaifya is purified as soon as the water is
•drunk. A woman and a 3udra are purified by merely touching
the water.

II.13.15b-24

397

15b-18. The Tirtha 1 (holy place) on the line at the root of
the thumb is called Brahmya (Brahma Tirtha) (i.e. Brahma Tlrtha
is presumed to exist there). The root of the index finger is the
excellent Pitftlrtha. The space after (beyond) the root of small
finger is called Prajapatya (Tirtha). At the tip of the fingers is
remembered Daiva Tlrtha. It is glorified for the sake of the
Deva (?). Or it is enjoined at the root (of the fingers) that per¬
taining to Agni is remembered in the middle finger. The same
itself is the Saumika (pertaining to Soma) Tirtha. Realising
thus one is not deluded. A Brahmana should always perform
the Acamana rite through the Brahma Tirtha.

19. He shall be pure if he performs the Acamana rite by
means of the body belonging to the divinity (i.e. Daiva Tirtha)
Pure at the outset, a Bramana should perform Acamana three
times.

20. He should touch the mouth with the root of the
thumb well-covered.* (?) He should then touch the eyes by
means of the thumb and the ring finger.

21. He should touch both the nostrils by joining together
the tips of the index finger and the thumb. He should touch the
ears by joining together the tips of the small finger and the
thumb.

22. He should touch the arms with all fingers and the
heart with palm. He should touch the umbilical region and the
head, with all fingers. Or he shall touch both of them by
means of the thumb.

23. He should drink water three times. Thereby the
deities are well delighted. We have heard that Brahma,
Vi?nu and Mahesa are delighted thereby.

24. By the wiping off (Parimarjana) of mouth the
GangS. and the Yamuna are pleased. When the eyes are wiped
the moon and the sun are delighted.

1. The right hand (palm) used for holding water for Acamana is
regarded as a congregation of holy Ttrthas as given in VV. 15-16 here. The
idea that holy Tlrthas are located at the roots and or tips of fingers is as
old as Dhama Sutras (e.g. Vifpu 62.1-4, BaudhAyana 5.14-18), though they
differ regarding the location of certain Tlrthas.

•The VeAk. Text reads Satofta but Saamtjya 'having wiped out) will
be a better reading.

398

Ktirma Purina

25. When the two nostrils are touched, the Aivin gods
(Nasatya and Dasra) are delighted. Similarly, when the two
ears are touched the wind god and the fire god are delighted.

26. When the heart is touched, the deities are pleased.
By touching the head, Puru?a becomes delighted.

27. (While performing Acamana) when the sprays (of
water) touch the limbs they do not defile by means of Ucchi$fa.
One shall be impure by touching the space between the teeth,

when teeth are touched as well by means of the tongue and the
lips.

28. If the drops of water touch on the feet when one per¬
forms the Acamana rite, they are not defiled. They should be
known as Bhumikas (v.l. Bhumiga - existent in the earth).

29. Manu says that there is no defect (of Ucchiffa) when
Madhuparka (mixture of honey) or Soma is taken or when one
chews the betel leaves. Nor is one defiled like this, when one
eats fruits, roots or sugarcane.

30. If a Brahmana becomes defiled (while eating and
drinking) food and water in plenty,* be should keep down on
the ground the material (that he is carrying), perform Acamana
(after eating) and (then purify that material) by sprinkling
water over it.

31. While taking with him a bright metallic thing (such
as a Pot), if Brahmana becomes defiled by Ucchiffa , he should
place that article on the ground. He should then perform Aca~
mana and take up that again.

32. If he takes anything without chanting the Mantras
and then becomes defiled by Ucchiffa , he should become pure on
performing Acamana even without placing that article (on the
ground).

33-34a. It is optional in the case of wearing apparel etc.
where it is not touched (?).** At night, in the forest-path
infested with thieves and tigers, if anyone discharges urine and
faeces with some article in his hands, he is not defiled.

•v.l. Pracaran — 1 while walking.

•*v.l. lot uokspTfj&amtd Via should perform Acamana after touching it
(cloth, etc.)

3I.13.34b-43

399

34b-35a. During the day time, one should face the north
and during the night he should face the south and discharge
urine and faeces, after placing the sacred thread on the right
ear. 1

35b-36a. He should cover the ground with wooden pieces,
leaves, grass or lumps of clay before passing urine and faeces.
He should cover the head at that time.

36b-37. One should not evacuate the bowels or pass
urine in shady place, near the wells or rivers, cowpens or mon¬
asteries, in the middle of the path, on ashes, in burning fire,
within the house or in the cremation ground. He shall not do so
in the path traversed by cows, in a ploughed field, in a place
abounding in great trees, in a grassy meadow nor on the top of
a mountain.

38-39. While answering the calls of nature one should not
remain standing nor shall he be in the nude nor on a moun¬
tain peak. He shall never pass urine etc. in a dilapidated tem¬
ple or an ant hill. He shall not do so in pits and ditches where
there are animals. He shall not do so while passing through the
the Royal road. He shall not discharge odour on husks, char¬
coal or broken pots.

40. One shall not do so in a holy centre nor in the sac¬
red water nor in a quadrangle. He shall not discharge faeces in
a garden or a nearby place; nor in a barren land nor in a very
dirty place.

41-42. One shall not discharge faeces etc. with shoes on.
While going in an aerial chariot (v.l. while holding an um¬
brella) or standing face to face with a woman, elders or Brah-
nuupas one shall not evacuate bowels. Neither in front of a
shrine nor that of an idol shall one discharge urine or faeces.
One shall not do so facing the luminaries or water nor in front
of the sun, moon and the fire.

43. The purificatory rite shall be performed with clay
brought from the banks. The stickiness and the odour shall be

1. Rules regarding answering calls of nature should be a part of
hygiene. But Dharma Sfitras (e.g. Apastamba 1.11.30, 15-30, Vasiftha
VI. HM9) and Smfds like Manu (IV, 45-52, 56), Y^j. (I. 16-17) and
Purina* like V&yu (78.59-64) have dealt with this topic in details. KP. or
rather AuJsnasa Smfti. has summarised them here concisely.

400 KUrma Pur&na

removed. He shall perform carefully the purifacatosy rite with
water taken out from it (before hand ?).

44. A Brahmana should not bring clay from a dusty
place, or a marshy place. He shall not bring it from the high
way nor from barren land. Nor from the soil defiled by Ucchiffa
of some one else performing Sauca (the purificatory rite.)

45. He should not bring the clay from a temple nor from
a well nor from the open village nor from the waterbed. In
accordance with the injunction mentioned before, he should
always perform the Acamana rite as well.

CHAPTER FOURTEEN 1 2 * *

Duties of Brahmacdrins

VySsa said :

1. Thus (the Brahmacarin) equipped with the staff etc.
and strictly adhering to Sauca (cleanliness) and Acdra (good
conduct) should start the study of the Vedas when called upon
for it. He should look at his Guru’s face and start his study.

2. He should continuously keep the hands lifted (in
reverence) and should strictly abide by the rules of conduct
at the time of dusk (?).* When peimitted (by the preceptor)
saying, “be seated”, he shall sit facing the preceptor. 8

3-4. The disciple should not remain lying down when he
listens to or converses (with the preceptor). While sitting or
standing or getting up near the preceptor, the disciple should
not keep his face averted from his guru. At no time should the

1. Most of the verses in this chapter are the same as those in Ch. Ill
of Auianasa Smrti.

*SandfyMra but a better v.l. is Sidhvdcdra, 'good conduct’.

2. VV. 2-37 give the code of conduct to be followed by a pupil during

his stay at Guru’s hermitage. These are based on Dharma SQtras (eg.

Gautama II. 13-25) & Smrtis like Manu (II. 177-179.) *

II. 14.5-16 a

401

disciple be seated on a couch in the preceptor’s presence. With¬
in the range of the vision of the preceptor, the disciple should
not sit as he pleases.

5. Even when not seen by him (i.e. in the absence of his
guru), the preceptor’s name should not be directly mentioned
by the disciple. Nor should he mimic the preceptor’s mode of
walking or behaviour.

6. If, at any place, the preceptor is found to be censured
or refuted in argument, the disciple should close his ears or walk
out of that place to another place.

7. When standing far away, the disciple need not worship
the preceptor. He shall not revere him angrily or (while
he is) in the vicinity of a woman. The preceptor should not be
answered gruffly. He should not be retorted. While the
teacher is standing, the disciple should not remain seated.

8. For the sake of the teacher, the disciple should fetch
potfulls of water, Kusa grass, flowers and sacrificial twigs. He
should anoint, wipe off or massage his limbs frequently.

9. He should neither tread over nor step across the
garland previously worn by the teacher, his bedstead, his
(wooden) sandals and (leather) shoes, seat, shadow and his oblong
chair.

10. He should gather tooth-pick etc. for the sake of the
preceptor. He should duly inform the preceptor about the
duties carried out by himself. Without taking leave of the
preceptor, he should not go anywhere. The disciple shall be
engaged in activities pleasing and beneficial to the preceptor.

11-12. In his presence, the disciple should never stretch
his legs. In the presence of the preceptor, the disciple should
avoid yawning, loud laughter, covering of the neck etc. He should
not speak words while cracking the joints of fingers. He shall
study the Vedas at the proper time, as long as the preceptor is
not dispirited.

13. At the preceptor’s instance, he may sit on a plank
with mental concentration. He should not by himself ever
remain in the seat, bed or a vehicle (along with the preceptor ?).

14-16a. He should run after the preceptor, should he
be r unn in g and follow him when he goes. He should not sit

402

Kdma Pur&Qa

along with the preceptor in a bullock-cart, horje-carriage,
camel-cart, top portions of mansions, mats, rock, planks and
boats. He should always keep subdued the sense organs. He
should not be angry, be pure, and should speak sweet and whole¬
some words.

16b-18. The religious student should avoid using fragrant
garlands of white flowers and sweet beverages. He should refrain
from injuring living beings. He should not take oil-bath or apply
collyrium to the eyes, nor should he hold umbrellas. The follow¬
ing should be avoided very scrupulously by him : passion,
covetousness, fear, slumber (during day time), songs musical
instruments and dancing, gambling, spreading of false remours,
glancing at or seizing women, attacking others and calumny.

19. He should collect and fetch the following things as
much as necessary, viz., water pots, flowers, cowdung, clay
and the Kuia grass. Everyday, he should go begging for alms.

20. He should not witness dance-programmes. He should
always be disinterested in songs etc. Artificial salt and all stale
things shall be avoided. (All salted preparations, when stale,
shall be avoided).

21. He shall not look at the sun (at the sunrise or sunset).
He should not use tooth brush twigs. He should not go to a
lonely spot in the company of unclean women nor should he
have lengthy conversation with low castes and Sudras.

22. He should do everything to please the preceptor and
not out of passion or his sweet will. He should perform ablution
somehow to remove impurities.

23. A Brahmana should not even think of abandoning his
preceptor. If out of delusion or covetousness, he abandons (the
preceptor), he shall be fallen.

24. He should never antagonise that person from whom
he receives knowledge, whether secular, Vedic or spiritual.

25. Manu, however, has laid down that even a Guru
(preceptor) can be abandoned, should he take to wrong paths,
be arrogant or not know what should be done and what should
not be done.

26. When the preceptor of the preceptor is nearby, the
disciple should show as much devotion as toward^ the preceptor;

11.14.27-36

403

unless specifically allowed by his preceptor, he should not pay
obeisance to his own elders.

27. This very behaviour should be constant in regard to
the preceptors of other lores to one’s kith and kin, to those who
prevent one from Adharmas and who give instructions in bene¬
ficial things.

28. It is better that one should always behave towards
the sons, wives and kinsmen of the preceptors as though towards
the preceptors.

29. A young disciple should honour all persons worthy
of honour (or shall help them) in the Taj Ha rite. The son of
the preceptor deserves honour like him (the preceptor), if he
also begins to teach.

30. The disciple should neither bathe the son of the pre¬
ceptor nor apply cosmetics over his body. He should not partake
of his leavings, nor should he clean his feet.

31. The wives of the preceptors should be honoured and
respected like the preceptor, if they are of his own caste. But if
they belong to lower castes, they are to be honoured only by
greetings and standing up (when they come).

32. The disciple should not perform the following
personal . services to the wives of the preceptors, viz. : bathing
them, anointing their bodies with oil, application of cosmetics
over their bodies, and beautifying their tresses.

33. If the wife of the preceptor be a youthful maiden,
she should not be bowed to by touching her feet. The disciple
should touch the ground and make obeisance saying asau
aham (This I am).

34. After return from a journey abroad, the disciple
should pay respect by touching the feet of the wives of his pre¬
ceptor (on the first day but afterwards) on every day, he should
bow by touching the ground, remembering the duty (of good
men).

35. Mother’s sister, maternal uncle’s wife, mother-in-law,
father’s sister and the wife of the preceptor—all these are to be
respected equally like his preceptor’s wife. They are equal to the
wife of the preceptor.

36. Brother’s wife of the same caste deserves greeting
by touching the feet every day. The women folk of the

404 KUrma Purina

kinsmen and relatives are to be similarly worshipped by every
Brahmana.

37. One should behave towards the sisters of one's father
and mother and his own elder sister as though towards his
mother. Of course the mother is greater than all of them.

38. The preceptor shall teach such a self-possessed,
modest (non-arrogant) disciple, endowed with decency of
conduct. He should continuously teach him the Vedas, the
Dharmas (Dharma-Sastra or smrtis), the Puranas and the
Angas (Ancillary subjects like Siksa, grammar etc.)

39. If the disciple has lived a disciplined life (at his
residence) for a full year but the preceptor fails to impart per¬
fect knowledge to him, the preceptor incurs all the sins of the
disciple.

40. As prescribed in the dharma-gastra, a preceptor
should teach the following ten persons : the preceptor’s son, a
person desirous of learning or one who serves the teacher, a person
of the teaching profession, an abider by dharma , a (mentally and
physically ?) pure person, the explainer of s Ok las (subhafitas ?),
one disinterested in erotics and a saintly person.

41. The following six should be duly instructed viz. : A
grateful person, a non-malicious one, an intelligent one, a man
who has rendered help, a trustworthy person and a beloved one.

42. The Brahman (Vedas) should be gifted to these and
to others together what has already been mentioned (viz. Purana
etc. Facing the north, one should begin the Vedic study after
performing Acamana and remaining self-controlled. 1

43. After touching his feet and glancing at the face of
the preceptor, the disciple shall say adhifoa bho (Recite, O
sir). He shall indicate “cessation" by using the word iti and
should stop there.

44. When the disciple is favourably seated, sanctified
by Pavitras and rendered holy through three Pragayamas, he
deserves the Omk&ra.

45. A Br&hmaga should duly repeat the Pratjava at the
end. A Brahmana should always perform the Vedic study with
the palms joined in reverence.

1. VV. 42 ff. describe how the teaching work was done in thoae days.

11.14.46-52

405

46. The Vedas constitute the eternal 'Eye' of all living
beings. (The Brahraana should recite the Vedas everyday.
Otherwise he slips and falls off from Brahminhood.

47. He who recites the rk Mantras everyday, pro¬
pitiates the deities as if by the offerings of milk Ahutis. The
contented Devas delight him for ever by granting him his
wishes.

48-49. He who regularly recites Yajus Mantras pro¬
pitiates the deities as if by means of offering of curds. He who
recites Saman verses, everyday, propitiates (the deities as if) by
means of the Ahutis of clarified butter. He who recites the
Atharvangiras verses, propitiates the deities everyday as if by
means of oblations of honey. He who reads the Vedangas
and the Puranas, propitiates devas through meat.

50. A self-controlled person following the injunctions
regarding daily religious duties should, after going to the forest
and in the vicinity of water (a river, lake etc.), continuously,
recite the Gayatri Mantra with concentration of mind. 1

*51. Recitation of the Gayatri Mantra for one thousand
times is the most excellent, for one hundred times is the
medium and for ten times is the minimum. One should always
mutter Gayatri. This is declared as the Japa-Tajha (sacrifice
in the form of Japa ).

52. The lord weighed once the Gayatri Mantra and
the Vedas by means of a balance. On one side was the G&yatri
Mantra and on the other side were the four Vedas.

1. VV. 50-58 contain instructions about the Japa of the Gayatri
Mantra and its importance. Why this particular verse in JjtV (III. 62.10)
came to be valued so much even before the Br&hmaga period, is anybody’s
guess. But even the Atharva Veda (XIX. 71-1) calls it mother of the Vedas
(Vedam&tA ). Naturally Br&hmaoa, Sutra, Smfti and Purina works are as if
competing with each other in eulogising it. The KP regards : om bhub
bhuvob svafr (fuvafr) orh tat savitur vartftyam etc. as the G&yatri Mantra for
Japa and not the other combinations of tydhftis and padas given by Apas-
tamba and others.

•Due to ovenight of the Printer, the VeAkt. Text has omitted the No.
51 and has printed Verse No 51 as 52 and the mistake is carried on to the
end.

406

KQrma Purdna

53. He shall first recite Omkara and thereafter the
Vy&hjrtis. Thereafter, he shall recite the Gayatri Mantra with
lull faith and great concentration.

54. The three eternal great Vyahrtis, “Bhuh, Bhuvah,
Svah” originated in the former Kalpa. They quell all inaus-
piciousness.

55. The three Vyahrtis in their order are regarded as
follows :

(a) the Pradhana, Purusa and Kala.

(b) Visnu, Brahma and MaheSvara,

(c) Sattva, Rajas and Tamas Gunas.

56. Omkara is that great Brahman, Savitri (i.e. Gayatri)
is the imperishable one. This Mantra is of great potentiality. It
is cited to be the essence of all essences.

57. Strictly observing the vow of celibacy, he who under¬
standing the meaning of the Mantra, repeats Savitri (the
Gayatri Mantra) attains the greatest of goals.

58. Gayatri is the mother of the Vedas. Gayatri is the
sanctifier of the worlds. There is no greater Japa (Mantra for
the purpose of repetition) than the Gayatri. After realising
this, one is liberated.

59. The rite of Vedofidkarman (inaugural ceremony of
the academic year) is to be performed on the full Moon day of
the month of Sravana. Excellent Brahmanas, it may be
performed on the full moon day in the month of A?a<jha or
Bhadrapada as well.

60. A Brahmana should abandon the village and the
city for a period of two and a half months. Observing celibacy
he should study the Vedas, seated in a clean place, with full
concentration and purity of the mind.

61-62. (?) O Brahmanas, the external utsarjana( ritualistic

conclusion) of the Ghandas (Vedas and metres) should be
performed in the month of Pau?a. Or it may be performed on
the first day of the bright half of the month of Magha in the
forenoon. O Br&hmanas, the Vedas and the metres are to be
propitiated in their respective constellations. A man shall
propitiate the Vedangas and the Puranas in the dark half of
the month. *

63. Persons studying the Vedas as well as those who

II. 14.64-7 la 407

teach them should avoid the Anadhy&ya 1 * * IV. day (holidays) (i.e. they
shall not recite the Vedas on those days) as follows.

64-66a. Prajapati has mentioned that the following
occasions must be considered untimely for studies (till the next
day) viz. at night if the wind blows with audible sound
and during the day if columns of dust are raised : if there is
lightning, thunder and rainfall, if there is subversion of great
comets.

66b-67a. If there is the loud sound of hurricane, if there
is an earthquake and when the luminaries are eclipsed, one
should know that these occasions are for discontinuation (i.e.
Vedic studies should be stopped) till the next day even in the
rainy season.

67b-68a. If, after (sacrificial) fires have been kindled,
there is the (roaring sound of) thunder and flashes of the
lightning, there will be cessation of the Vedic studies till
there is light (visibility). If this occurs out of season (anrtau),
there should be complete stoppage of studies that day (?).

68b-69a. For those who are desirous of religious merits
and expertise (mastery over the subject), complete cessation of
studies, both in the villages and towns, is advised when putrid
smell prevails.

69b-70a. (The discontinuation of Vedic studies is
prescribed) when a dead body lies in the village, in the vicinity
of a Vr?ala (an outcaste), during the (public) feasting (v.l.
wailing) and in a crowd of people.

70b-71a. One should not even mentally think of (Vedic
studies) in water, at dead of night, while discharging urine,

1. VV. 63-84 discuss the anadhydya days Le. the days on which new

portion oT the Veda should not be taught. This restriction does not apply to
non-Vedic texts like VedSAgas, Itihasa, PurSpas and Dharma-tistra (verse
82b-83a below)

The subject is discussed extensively in the Dharma (e.g. Apastamba
1.3.94 to 1.3.11), Gfhya (e.g. §&iikh&yana IV. 7) SQtras, Smftis e.g. Manu

IV. 102-128) and Pur&pas (e.g. NP. I. 25.45-57). The list of holidays is
pretty long. This cessation of Vedic studies was due to personal impurity
(Aiauca) and impurity of the place (Tait. Ar. II. 15) and time like certain
tithis, occasions like eclipse, natural disturbances like storms. But they did
not affect much the progress of studies as the restrictions were not applicable
to non-Vedic studies.

408

KUrma Purdrta

and faeces, one is defiled by remnants of food and one who has
partaken of Sraddha food.

71b*72a. A learned Br&hmana should not repeat Vedic
Mantras for these days. After accepting the invitation for the
EkoddiffairUddha (funeral dinner), when the king has Sutaka (i.e.
impurity due to birth or death of relatives) and when there is
Rahu’s SUtdka (i.e. Eclipse), he shall not recite Vedic passages
for three days.

72b-73a. As long as the viscidity and smell of the
Ekoddiffa Sr&ddha (the funeral dinner for one forbear) in the big
body of the (v.l. learned) Brahmana remains, he shall not recite
Vedic mantras. A person lying down or keeping the legs lifted
up or sitting down with a cloth girt round the knees shall not
repeat the Vedas.

73b. A Brahmana should not study the Vedas in a
supine position or sitting with feet raised or sitting with a cloth
girt round the knees.

74-75a. One shall not study the Vedas after eating meat
or the food offered by persons with impurity. When there is
fog, when the arrows are discharged and during the two
Sandhyas (dawn and dusk), on the new moon day, full moon
day, CaturdaSi (fourteenth) and Asfami (eighth) days, Vedic
Mantras are not repeated (for study purpose).

75b-76a. The cessation of Vedic studies for three days is
prescribed at the time of Updkarma (beginning of the academic
session) and Utsarga , and for one day on the Affakd days and
last day (lit. night) of the seasons.

76b-77a. There are three Afpaka days mentioned by
learned men. They fall on the eighth day during the dark half
of the months of Margaftrsa, Pausa and Magha. (The Asfaka
days are Anadhy&ya days).

77b-78a. One should not carry on Vedic study in the
shade of the following trees viz. : &le$mataka (cordia Latifolia ),
$almali (silk-cotton), Madhuka (Baslia Latifolia ), Kovidara
(Bauhinia Varugula) and Kapittha (Feronia Elepthantum).

78b-79a. There is impurity for three days when a
colleague or a fellow student or the preceptor dies. These days
•that are called Anadhydyas are holes (vulnerable points) for
Br&hmapas.

II.14.79b-89

409

79b-81a. The Rakgasas attack at those points. Hence, one
shall avoid these (Anadhyayas). In regard to Nitya rites and
the worship of the Sandhyas, Upakarma (initial ceremony
of Vedic studies after the monsoon), for completing a
performance already commenced and Hma recitals, there is no
Anadhy&ya.

81b-82a. When the wind is very strongly blowing on the
A§taka days, one may recite one Mantra out of the Rgveda or
Yajurveda or Samaveda.

82b-83. There is no Anadhyaya in the case of the study
of Vedahgas, Itihasas, Puranas and other Dharma Sastras. But
Parvan days should be avoided. Thus the holy rites and duties
of the religious students have been succinctly explained.

84a. Formerly, this had been recounted by god Brahmk
to the sages of purified souls.

84b-85a. O Brahmana, a person who does not learn the
Vedas but continues his efforts in other fields in foolish. He is
out of the Vedic fold. He should not be talked to by the twice-
born people.

85b-86a. An excellent Brahmana will not be contented
merely by reading the Vedic texts. One who is devoid of
practice (in accordance with the tenets of the Vedas) becomes
dejected and dispirited like a cow stuck up in mud.

86b-87a. If the disciple wishes to remain with his teacher
for ever, he should practise Yoga and serve him till the death,
for he may go to the forest and perform Homa into the fire, as
per prescribed method. 1

87b-88. He who has duly learned the Vedic texts but
does not ponder over the meanings of the passage, is blind. He
is like a Sudra. He docs not understand the real meanings of
the words.

89. With absolute faith in the Veda, he should always
study Veda with concentration of mind. Strictly adhering to

1. VV. 86-89 refer to life-long celibates. Sahara on Jaimini 1.3.3
remarks that such perpetual celibacy is not approved by £ruti. But Vifpu as 1
(quoted by SMC I. P. 63) allows it to abnormal people who are not
entitled to Vedic rites.

410

KSrma Purdya

(the procedure of) Bhasma-Sn8na (smearing of the ht>ly ashes all
over the body), he should be always self controlled and study
especially Sdoiiri (the Gayatrf Mantra) Satamdriya and the
ancillaries of the Veda (like phonetics, prosody, grammar and
others).

90. These injuctions are great and ancient ones. They
have been well recounted in the Vedic treatises. This procedure
is ancient and is in perfect accord with what is given in the
Vedas. This is what lord Svayambhuva Manu explained in days
of old, when he was requested by great and excellent sages.

91. He who dedicates himself to 11 vara and performs all
duties in accordance with the injunctions shall ward off all the
shackles of delusion and attain immortality. He shall attain the
auspicious region devoid of ailment.

CHAPTER FIFTEEN

The Duties of The Householder 1

Vydsa said :

I. O excellent Brahmanas, a Brahmana should obtain
(i.e. learn well), one, two or all the four Vedas. After studying
them and comprehending the meanings, he should perform the
ablution (signifying the conclusion of the period of religious
studentship).

1. The stage of householder being the main stay of the subsistence of
other eSranuu (stages) in life, has been considered as the best Afauna at
least since the old Sfltra period (Gautama III. 3, Manu III. 77*78, Mbh.
Sfinti. 270.6*7). Hence the duties (dharmas) of householders are discussed in
details in Smftis, Puripas and digests on Dharma-ttstra. For example vide
Manu IV. 33 ff. Y&jfia-Valkya 1.96-127, NP. I. 26.3*^7, VP. III. 9.7-16,
Pd. P. Svarga 54.2-42, SMC, Par&lara-M&dhava (Ac&rak&gda) and others.

II. 15.2-10

411

2. After giving the fees to the preceptor, he should perform
the (concluding) ablution with his ( guru's ) permission. 1 One
who is self-possessed and has performed all the rites (prescribed
vows of Brahmacarya) becomes capable and hence deserves the
the holy ablution.

3. He should hold the staff of bamboo. He should wear
the undercloth and the upper garment. He should have two
sacred threads, a water-pot (Kamandalu) with water. 1

4. He should have an umbrella, an immaculately clean
turban, sandals and shoes and golden earing and the Veda. He
should be cleanly shaven, with nails clipped and thus shall be
scrupulously clean.

5. He should continuously be engaged in the self-study of
the Vedas. He should not wear garland outside. A Brahma^a
shall not wear a red garland except that of Kaflcana flowers.

6. He should wear white garments every day. He should
use perfumes and appear neat and pleasing. If he has enough
means, he should not wear old dirty clothes.

7. He should not wear red clothes or those of gaudy
colours. Nor should he use the following things used by others :
The cloth, the water-pot, leather shoes, garland sandals.

8. (He should not wear the following used by others, viz.:
the sacred thread, ornaments as well as the skin of a black
antelope. He should not wear the garment in the apasaoya way
(on the right shoulder and below the left arm) nor should he
wear a loathsome garments.

9. He should duly marry a girl similar to him (in caste ?)
of auspicious characteristics, beauty and features and suitable to
him, she should not have any defect in her rcproductory organs.

10. A Brahmana should accept as wife a girl who is not

The highest compliment paid to this Airama is by the ancient Sfltra-
k&ras Gautama III.l & 35 and Baudh&yana (Dh. S. 11.6.29.42-43) who
emphatically state that this is the only one real Airama (aikdiramyep*
todctoy&b)

1. Afvalftyana Gr. S. III. 9.4.

2. W. 3-6 deal with Svdtaka-dfiarmas (duties of those who completed
their studies and desire to be householders vide Manu IV 34 ff.

412

KUrma Pur&Qa

born in the gotra of his mother 1 and should be born *in the gotra
dissimilar to his sage (his gotra) and who is endowed with
purity (cleanliness) and good character.

11. He should go unto his wife only on those nights
(sanctioned by scripture) after the monthly menses till the
conception of a son. He shall scrupulously avoid the forbidden
days.

12. He shall observe the vow of celibacy and control over
his senses on the sixth, eighth, twelfth, fourteenth and fifteenth
days of the lunar fortnight.

13. He should maintain the Avasathya fire (i.e. one of
the five sacred fires to be kept in the house and used in
sacrifices). He shall perform Homa in the sacrificial fire. A
Snataka (house-holder) should observe all holy vows.

14. He should actively perform everyday his duty as
ordained by the Vedas. By not doing so, he immediately becomes
fallen and goes to terrible hells.

15. Pure in body and mind, he should daily practise
the recitation of the Vedas. He should perform the holy rites
as mentioned in the GrhyasUtras as well as the SandhyS worship.

16. He should cultivate friendship with persons of equal
and superior status. He should always worship Isvara. He shall
attain the blessings of deities. He should bedeck his wife with
ornaments.

17. He should not loudly proclaim his religious acts nor
should he conceal his sinful activities; he should always do those
things that increase his welfare and be sympathetic towards all
living beings. 2

18. He should always perform activities and speech
suitable to and becoming in accordance with his age, duties,
learning, nobility of birth, intellect and the Vedic injunctions.

19. He should resort to that way of life which has been
invariably followed by good men, and ordained by the &rutis
and the Smrtis. He should not wish for anything contrary to it.

20. That path through which one’s fathers and grand¬
fathers have gone should be followed by one. That is the path

1. This shows that the author is probably a north-Indian or a

M&dhyandin. %

2. In fact VV. 17 onward form a part of SadAcOra.

II.15.2U29

415

of the good. Going by that path, one shall cross the ocean of
worldly existence.

21. He should regularly recite passages from (one’s
branch of) the Vedas. He should always wear the sacred thread.
One who is truthful in speech and who has conquered anger,
deserves to realise Brahman.

22. He who is interested in the performance of ablutions
and Sandhya-prayers everyday, who is devoted to Brahma-
Yajfla rite; the householder who is not malicious, who is soft
and self-con trolled, flourishes in heaven after death.

23. A householder devoid of passion, fear and fury, who
is free from covetousness and delusion, who performs Sr&ddhas
and who is always engaged in the Japa of the Savitri Mantra, is
liberated.

24. He who is engaged in the welfare of his parents, is
interested in the well-being of cows and Brahmanas, has his sen¬
ses subjected, performs Yajftas and is a devotee of Devas, is
honoured in the Brahmaloka.

25. He should always be engaged in the realisation of
the three aims of life (Virtue, love and wealth), should perform
worship of the deities; he shall be pure in the mind and
body and bow to the gods everyday.

26. One cannot be called a Grhastha (householder) merely
because one has a house to live in. He who temperamentally
always shares everything with others, is endowed with forgive¬
ness and mercy, deserves to be called a householder.

27. These are the characteristic features of a Brahmana
viz: forbearance, mercy, perfect knowledge, truthfulness, mental
control and control over the sense-organs and interest in the
spiritual knowledge.

28. An excellent Brahmana specially shall not err from all
these. He should perform his duties in accordance with his
capacity; and shall avoid all prohibited and censured activities.

29. No one need entertain any doubt for the fact that if
a householder, eschewing the confused state of delusion, attains
the excellent Yoga, he is liberated from the bondage of
Sarhs&ra.

414

Kftrma Purina

30. Forbearance is the ability to endure thfe defects
originating from others' anger, such as censure, transgression,
defiance, violence, imprisonment and killing.

31. The sages say that kindness is that mercifulness due
to friendship (gentleness of heart) in regard to miseries of others
in the same way as (in the case of) one’s own miseries. It is a
direct means of Dharma (piety).

32. The actual retention in memory of the fourteen
lores should be known as VijMna (perfect knowledge. It is there¬
by that Dharma flourishes.

33. If, after duly studing the Vedas and comprehending
the meanings, one is averse to religious activities, that
{which he has acquired) is not considered to be Vijn&na (perfect
knowledge).

34. One conquers the worlds through Satya (Truth);
Truth is the excellent region. Learned men explain that the
narration in the same order in which something has happened is
truthfulness.

35. Dama is the subjugation of the body. Sama originates
from the clarity of intellect. Adhyitma (spirituality should be
known as that imperishable attainment which one does not
regret.

36. That learning whereby the supreme lord Mahadeva
himself is known, is glorified as Jfiana (knowledge).

37. The learned person who is absolutely devoted to him,
wise, always free from anger and pure, is interested in (the
five) “great sacrifices, becomes one with that supreme Deity.

38. One should maintain one's physical body with great
effort as it is the abode of Dharma. Without one’s physical
body, Rudra, the greatest lord, cannot be known by men.

39. A Brahmana should invariably be engaged in Dharma
(Virtue), Artha (Wealth) and Kama (Love). He should never
mentally conceive of that type of love or wealth which is devoid
of Dharma.

40. Even if one perishes due to practice of Virtue, one
should never take to Adharma. Dharma is the Lord himself. It
is the goal of all creatures.

41. One shall always be pleasing to all living beings, he
should never think of doing acts of injury against others. One

11.15.42—16.4

415

should never censure the Vedas nor the deities. One should not
even associate with those people (who do so).

42. The pure Br&hjnana who invariably reads this chap¬
ter on Dharma, teaches it or narrates it (to others) is honoured
in the Brahmaloka.

CHAPTER SIXTEEN

The Duties of the House Holder 1
Rules of Good Conduct

Vydsa said :

1. One should not injure any living being. On no
occasion should he speak falsehood. One shall not speak un¬
palatable and unwholesome things. One should by no means be a
thief.

2. The person who steals properties of others even if
they be a blade of grass, a lump of clay, a plant or water,
falls into the hell.

3. One should not accept monetary gifts from a fallen
king, Sudra or any other person. A learned man should avoid
being a suppliant in front of a blameworthy person.

4. One should never be a beggar; (if one has to beg) one
should not beg the same person twice. This evil-minded beggar
will deprive him of his life there-by.

1. The 'duties’ of householders are described in numerous works on
Dharma.$£stra—Dharma SQtras (e.g. Apastamba II. 1*11, Vasiftha VIII.
1-17, XI. 1-48), Smrtis (e.g. Manu IV, Y&jflavalkya 1.96-127), Mbk-Anu-
i&sana ch. 97, Pur&pas (e.g. Bh. P. VII. Gh. 11, XI. Ch. 17, NP. I. Ch. 43)
and digests (e. g. SMG-I. pp. 88-282, SmftyarthasAra, pp. 18-48). A number
of these verses prescribing ‘Do’s* and ‘Don’ts’ are actually subhifUis current
among the ancient Indians as a number of these sue common to Pftli and
Pr&krits. These verses shed light on the customs, manners, prejudices etc.
of the people of those times.

lie Daily duties {Ahttka) of a householder are d e scribed in Gh.
XVIII.

416

KUrma Purina

5. O excellent Brahmanas, he should not be one who-
misappropriates especially the properties of the deity. Even
in emergency, he should never take away the wealth of a
Br&hmana.

6. They say that poison is not dangerous but the property
of a Brahmana or that of the deity is the .real poison. Hence
one should scrupulously avoid these assets.

7. Manu, the Prajapati, has said that the taking of any
of these things, though not handed over to one (by the owner),
is not stealing viz. flowers, greens, water, firewood, roots, fruits
and grass.

8-9. Flowers can be taken by Brahmarias at the time of
the worship of the Lord. If they are taken without permission,
they should not be taken from one single person. A sensible man
should take away grass, firewood, fruits and flowers openly.
They must be taken only for the purpose of a religious rite.
Otherwise he will face downfall.

10. O Brahmanas, if deeply afflicted by hunger on the
way while travelling, a handful of gingelly seeds, green gram,
barley and other articles may be taken (even without the per¬
mission of the owner) by persons knowing Dharma. They
should not do so otherwise. This is the established conventional
practice.

11-12. Under the pretext of a holy vow, one should not
commit sins and perform holy rites. A Brahmana who conceals
his sins by means of holy rites and depends on womenfolk and
Sudras, is despised here and hereafter by the expounders of the
Brahman. A Vrata (holy rite) performed under a false pretext
goes to the Rak$asas.

13. If a non-lingin (a person who is not a Sannyasin
or Brahmacarin) maintains himself in the guise of a lingin
(ascetic) he shall incur the sins of those persons and shall be
born as a lower animal.

14. The religious hypocrites and impostors are the worst
sinners in the world. They are the destroyers of Dharma. The
fruit of their action is that they sink into sins immediately.

15. One should not even verbally revere and honour the
heretics, those who indulge in wrong actions, tfibse who per¬
form black magic, the Paftcaratras and the P&£upata*.

11.16.16-27

417

16. One should not even mentally think of those people
who censure the Vedas, Devas and the Brahmanas.

17. The creature (person) who officiates in their sacrifice,
has matrimonial alliance with them, who talks to them and who
stays along with them faces downfall. Hence, he should avoid
it scrupulously.

18. Incurring the displeasure of the preceptor is a crore
of times worse than incurring the displeasure of Devas.
Censuring of perfect knowledge and atheism is a crore of times
worse than that.

19. Those families which become devoid of Dharma
through (sale-purchase of) cows, (paid service of) deities, and
priesthood, agriculture, king's service sink to a lower status.

20. Families decline in prosperity through these evil
activities viz.—contracting despicable marriages, non-perform¬
ance of holy rites, non-study of the Vedas as well as by slighting
the Brahmanas.

21. A family perishes immediately due to uttering false¬
hoods, committing adultery, eating forbidden foodstuffs and by
not performing the holy rites enjoined by the &rutis.

22. Indeed, a family perishes quickly by making chari¬
table gifts to those who are not well-read (in the Vedas) as well
as to Vrsalas (Sudras), who do not strictly follow the regu¬
lations of the conduct of life.

23. One shall never stay in a village surrounded by
unrighteous persons or afflicted by many pestilences. One shall
never stay in the kingdom of a Sudra, or in a place inhabited
by heretics.

24. A Brahmana should not stay in any other place except
in the land between the mountains Himavan and the Vindhya
and between the Eastern and Western oceans.

25. A Brahmaiia may reside in a land naturally frequent¬
ed by black-antelope or inundated by holy and well-known
rivers.

26. An excellent Brahmana shall not stay anywhere else
except within half a KroSa of the holy river (1 Kroia » 3 Km).
He shall not stay near the village of the Sfldras.

27. He should not live in the same place with that of
fallen castes, C2i>d&las f Pukkasas, foolish fellows, arrogant

418 KUrma Purina

persons, Sudras and the people of the lowliest castes called
Antydvasdyins.

28-29. The following eleven defects caused by mingling
of the castes are called sins of intermixture (Sdrftkarya Dofas)
viz.—sharing the same bed, sharing a common seat, sitting in
the same row, sharing of the same vessel, partaking of the
cooked food together, presiding over the sacrifices, teaching,
marriage alliance, taking of food together, studying together,
and jointly presiding over the sacrifices.

30. Even by staying near-by the sin is transmitted from
one man to another. Hence a sensible man shall scrupulously
avoid intermingling of the castes.

31. If the people sitting in the same row do not touch
one another and if ashes mark their boundary, there is no
Samkara defect.

32. The row can be separated by means of these six :—
fire, ashes, water, door, pillar and a pathway.

33. One should not pursue enmity that ends in sorrow,
nor indulge in argument, nor in back-biting. Nor should one
communicate to others if a cow is grazing in another man’s
field ( !)

34. One shall not have social intercourse with a person
having the impurity due to birth. One shall not touch the vulner¬
able points of others. One shall not indicate and mention to
others the eclipse of the sun nor the rainbow nor the fire (con¬
suming) the dead body.

35. A learned man shall never indicate and mention the
moon. No man should ever incur the antagonism of the
majority at the same time.

36. One should not do unto others what is unfavourable
(or displeasing) to himself. He should not mention the Tithi (the
serial number of that day in a lunar fortnight) of the fortnight
nor should he point out the constellations (?)

37. An excellent Brahmana should not speak to a woman
in her monthly course or to an unclean person. No one should
prevent anything from being given to Devas» preceptors or
Brahma^as.

11.16.38-49

419

38. No one should praise himself. One should avoid
censuring others. One should scrupulously avoid blaspheming
Devas and the Vedas.

39. O great sages, no atonement is seen ordained in the
scriptures in the case of a Brahmana who censures Devas, sages,
Brahmanas or the Vedas.

40. If a man loudly decries or censures the preceptors,
Devas or the Vedas, he shall be cooked in the hell Raurava for
hundreds of crores of Kalpas and even more.

41. If anyone rebukes or censures, it is better that one
keeps quiet without saying anything by way of reply (and still
better) he should close his ears and go away. He should not
stop even to glance at them.

42. A sensible man should guard the secrets of others
and refrain from divulging them. He should never enter into
argument with his own kinsmen.

43. O excellent Brahmanas, no one should call a sinner
either a sinner or a sinless person. (In either case) he will be
equally guilty of sins such as that of uttering falsehood.

44. The tears shed by those (innocent) persons who are
falsely accused and so cry, destroy the sons and animals of those
false accusers.

45. A way of expiaftdn is mentioned by good men in the
cases of Brahmana slaughter, addiction to wine, stealing and
committing adultery with the preceptor’s wife. But there is no
atonement for false accusation.

46. One should not see the rising sun or the moon with¬
out cause. He should not see them setting, reflected in the
water, stationed in the middle of the sky or under eclipse.

47. He should not see (the sun or the moon) covered
with a cloth (i.e. screened bya cloth), norreflected in a mirror.
No one should even see a naked woman or a man.

48. No one should see anyone passing urine or discharg¬
ing faeces or a couple in the act of copulation. No sensible man
shall glance at the planets, the sun, the moon etc. while he is
unclean.

49. One should not glance at a fallen person (outcaste)
a maimed person, a C&od&la or a Person defiled by uechfyfa. If

420 KUrma Purina

one is defiled by Ucchiffa (or veiled) one should not glance at
others arrogantly. 41

50. One should not touch a person who has touched a
dead body. One should not look at the face of the angry pre¬
ceptor. One should not see one’s reflection in oil or water; one
should not touch one’s wife during dinner or while her limbs
are exposed due to untying of knot; one should not look at a
mad and elated person.

51. One should not take food along with one’s wife. Nor
should one look at one’s own wife urinating, sneezing or yawning,
nor shall one see her cosily seated at ease.

52. One should not look out one’s own reflection in water;
one should not jump from one bank to another; one should not
jump across a deep pit; one should never tread over urine or
stand on it.

53. One should not impart intellect (i.e. topics of lore)
to a Sudra. Nor shall these things be given to him viz.—The
KrSara (rice cooked with gingelly seeds), the milk-pudding,
curds; nor the leavings Ucchiffa), ghee, honey, black-antelope
hide or Hants (sacrificial offerings).

54. Instructions regarding observance of holy vows should
not be given to a Sudra: a learned man should not expound
Dharma unto him. No one should submit to anger and avoid
hatred and passion.

55. Covetousness and arrogance should be avoided. One
should avoid ridiculing religious travels and scorning perfect
knowledge. One should desist from haughtiness and delusion,
fury and hatred.

56. One should not inflict pain on anyone : one may
however beat his son and disciple. One should never serve the
mean and the base nor should he serve sharp-witted persons.

57. One should not dishonour oneself (the Atman); one
should scrupulously avoid dejectedness, (or should try to conceal
one’s miserable condition), one should not fail to honour one
who is not one's disciple (?), a learned man should not praise
himself.

*vX aoagMtfltUali ‘veiled’,

11.16.58-68

421

58. One should not scribble on the ground with the
nails; one shall not cohabit (or lie) with a cow (?); one
should not speak of (another river while bathing in one) river
nor should he speak (in praise of) other mountains while resting
on one mountain (?)

59. One should not abandon a fellow traveller whether
one stays with him overnight or not; one should not enter
water in the nude state; nor should he walk over fire.

60. One should not anoint the limbs with the oil left over
after applying it over the head; one should not play with
weapons or serpents; one should not touch (i.e. scrape) the
private parts of one’s body (with a weapon).

61-62. (One shall not touch) the hairs on the private
parts; one should not travel in the company of an uncultured
fellow; one should not (warm) hands and feet in the fire, one
should not indulge in unsteady act of the penis, belly and ears.
One should not scratch oneself with nails. One should not
drink water with palms joined together.

63. One should not keep water (in tanks or rivers)
with the leg or strike it with the hand; one should not fell down
fruits by hurling bricks or other fruits at them.

64-65. One should not learn the language (mode of
speech) of the alien tribe; one should not drag a seat by means
of the leg; one should not create dissension (among friends). One
should not crack the finger joints or snap the fingers; one should
not cut or scrape aimlessly. The sensible man should not thrash
suddenly or aimlessly. One should not keep food on the lap
while eating; one should not indulge in purposeless movements
of the limbs.

66. One should neither dance, nor sing, nor play on mu¬
sical instruments. One should not scratch one’s head with all the
fingers joined together.

67. One should not try to propitiate the deities with
worldly hymns or medicine; one should not play with dice; one
should not rush against others for assaulting them (?); one should
not urinate or discharge faeces into water.

68. One should not cohabit when defiled by U&htffa ;
one should not bathe in the nude: one should not read or tou<&
one's head, while walking.

422

KUma Purina

69. One should not cut the hairs or nails by means of the
teeth; one should not waken the sleeper. One should not bask in
the early morning sun; one should avoid smoke arising from the
dead body.

70. One should not sleep alone in an empty abode; one
should not bring shoes by oneself (with the hands ?). One
should not spit without reason; one should not cross the river by
means of the arms.

71. A learned man should not wash legs with the legs; one
should not warm legs in the fire; one should not wash (his feet)
in a bellmetal vessel.

72. One should not extend his feet towards the idols of
gods, the Brahmanas or the cow, the wind, the fire, the precep¬
tor, the Brahmins, the sun or the moon.

73. By no means should an unclean person go to bed,
travel, study the Vedas, take food without bathing or set out
from the house.

74. One should avoid the following during the two San-
dhy&s (dawn and dusk) as well as at midday :—sleeping, study of
the Vedas, travelling, excrement, taking food and walking.

75. A Brahmana defiled by Ucchiffa shall not touch cows,
Brahmanas and the fire, with the hand, nor should he touch
cooked rice or the divine idol with the foot.

76. No unclean person should circumambulate the fire:
nor should he glorify the gods or the sages; one should not enter
deep waters; one shall not hold fire on one side (?)

77. One should not drink water by lifting it up with the
left hand and nor shall he drink with the mouth directly; one
shall not reply (when impure) without performing the Acamana
rite; nor should one discharge semen virile into the water.

78. One should not cast into water any other thing sme¬
ared with Amedhya (filth, rubbish), blood or poisons. One should
not cross a river; one should not indulge in sexual intercourse
in water.

79. One should not chop off the trees in a monastery;
one should not spit into water; one should not tread on bone,
ashes, skulls, hair, thorn, burning charcoal or dry balls of
cowdung.

11.16.80-89

423

80. No sensible man should cross the burning fire, nor
should he keep it anywhere beneath; No sensible man should
kick it with the leg nor blow it with the mouth.

81. One should not descend into the well; an unclean
person should never look into a well; one should not throw fire
into fire, nor extinguish it with water.

82. No one should himself tell others about the distress
or death of a friend; one should not utilise for sale any article
or merchandise which is unsaleable (due to its quality).

83. No sensible man, if unclean, should kindle fire by
means of wind blown from the mouth; He should plough
(i.e. transgress*) a land in a holy centre, near water or on the
border (of a village ?).

84. One shall not break an earlier agreement accom¬
panied by a promise;no one should rouse up animals, serpents
or birds (?)

85. One should not inconvenience others through water¬
sheds etc., one should not cause the artisans etc. to do great
jobs and then forsake them. One should keep the doors of the
house shut in the morning and in the evening to prevent the
beggars.

86. One should avoid outside (over his dress) garland,
alien scents, dining in the company of one’s wife, argument with
quarrels and entry by the bad way ?

87. A Brahmana should not stand up while eating. A
sensible man should not spend much time prattling and laugh¬
ing. One should not touch the fire with the hand; one should
not stay too long under water.

88. One should not kindle the fire by generating the wind
with a wing, a winnowing basket or the hand. He should blow
the air with his mouth and kindle the fire. (It is said in the
Vedas) that Agni was born of his mouth.

89. One shall. not speak to another man’s wife. No
Brahmana should perform the Yajfta on behalf of one not worthy
of it. One should not enter an assembly singly. One should
avoid a crowd of Brahinanas; one should never go to the shrine
of a deity in an anti-clockwise direction.

* Ft. note 7 in the Venk. Text.

424

KUrma Purina

90. One should not fan with the cloth, one should not
sleep in a temple; one should not undertake a journey alone; nor
should he travel with unrighteous people.

91. One should not undertake a journey in the company
of persons defiled by sickness, or of Sudras or of fallen men (out-
caste) . One should never travel without shoes or without taking
water and other requisites.

92. At night one should not travel in the company of
one's enemy. One should not travel without a waterpot. One
should not go between fires, Brahmanas, cows etc.

93. O excellent Brahmanas, one should not transgress a
woman longing for sexual intercourse. One should not censure
Siddhas, Yogins and ascetics of good qualities.

94. In the temple and in the presence of devas, one
should not wantonly tread on the shadow of the Brahmanas and
the cows.

95. One should not let one’s own shadow to be tread on
by sick persons, fallen people or others. One should never stand
on burning coal or ashes or hair or similar things.

96. O Brahmanas, one should avoid the dust particles
rising from the broom and the water that remains in a pot after
washing clothes or taking bath. Forbidden foodstuffs should not
be eaten nor should one drink impotable water.

CHAPTER SEVENTEEN

Decision about Acceptable and Prohibited Food 1
Vydsa said :

1. A Brahmana should not eat food offered by a Sudra
whether out of delusion or otherwise. He who eats it, except in
an emergency, is bom as a Sudra.

1. Great importance hat been attached to purity, of food since ancient
times. Ch&ndogya Up. (vii. 26.2) emphasizes the purity of food as. it is
conducive to the r em e mb r a nce or meditation of the Atman. Hie Smytis deal
extensively with this topic. So do Mbh. AnuSdsana chs. 135 and 136 and
PurlQas tike Bm. P. 221-109-112 Bv. P. I. 27. 3-45 and others.

II. 17.2-6

425

2. The Brahmana who partakes of the condemned food
of a Sudra for six months becomes a Sudra even while he is
alive, and after death he becomes a dog (v.l. as a Sudra).

3. O leading sages, a person is reborn as a Brahmana,
a Ksatriya, a Vaifya or a Sudra according as the food offered
by these is still in his belly when he dies, (e.g. he dies with the
food of a Brahmana in his stomach, he is reborn as a
Brahmana, so on).

4. One should avoid the cooked food of six groups of
people viz. : the actor, the dancer, the carpenter, the smith, a
gang of rogues and the prostitute. 1

5. One should avoid food offered by an oil-monger,
washerman, thief and the vendor of spirituous liquors. He
should avoid the food of a minstrel, a blacksmith or an impure
person.

6. He should avoid the food offered by a potter, a painter,
a usurer, a fallen man, a goldsmith, a dancer, a hunter, an
imprisoned fellow or an ailing person.

Vrddha-Harlta XI. 122-123 and Bs. P. as quoted by Apararka
(P. 241) give the following classification of'‘pollutions" and hence prohi¬
bition of food articles:

1. J&ti-dufta 'inherently or by nature polluted 1 e.g. onions, garlic.

2. Kriya-duffa 'polluted by action* e.g. served with bare hands, seen
by a dog or an out-caste.

3. K&la-duffa —'polluted by passage of or inappropriateness of time."
e.g. stale food, eating during solar or lunar eclipse.

4. Samsarga-duf(a 'polluted by contact' e.g. contacted with a dog,
insects or wine.

5. SahrlUkha ‘disgusting to the mind* e.g. faeces.

6. Parigraha-dufta 'polluted due to its belonging to an undesirable
person* e.g. an out-caste.

The intake of ‘polluted* food being a sin, the topic is treated in details
by Dharma-Sastra-writers of old. (vide KP. 17-15b and 16a below).

The KP does not deal exhaustively with this topic.

1. VV. 4-15 give the list of persons food from whom is not acceptable.
That food is Parigraka-dufta as explained above. The belief was that the
eater of that food eats up the sins also of the giver (vide v. 16a below).

We find this belief and the list of such polluters in die Dharma
SQtras of Apastamba (I. 6. 18. 16-33), Vasiflha 14, 2-11 and in old Smj-tis
like Manu IV 205-220 Y&j. 1.160-165.

426

KQrma Purtya

7. He should avoid the food offered by a physician, an
unchaste woman, a staff-bearer (a police-man ?), a thief, an
atheist or a person who blasphemes gods.

8. One should avoid the food offered by a person who
sells Soma juice and especially of Candala. He should avoid
food offered by one who is hen-pecked or one who allows the
paramour of his wife to remain in his house.

9. One should avoid taking these cooked-stuff, viz.;
that of one who is defiled by Ucchiffa , that of miser, that of one
who partakes of the leaving of others* food-stuffs, the cooked
food of a person who is inferior—not worth allowing to sit in row
for dinner, the cooked food meant for a multitude and that of
one who maintains himself by means of weapons.

10. One should avoid food offered by an ascetic, by
a eunuch, the food of an insane or a drunkard fellow, of a fright¬
ened one or a crying person, the food that is of inferior quality
and that offered as charitable gift.

11. One should avoid food offered in Sr&ddka or,
offered by an hater of Brahmanas, one who is interested in sins
and a man who is defiled by the impurity of birth (sutaka, the
food of one who cooks in vain (?) the food of a rogue and that
of the shrewd fellow, (v.l. father-in-law).

12. One should avoid the cooked food of all these:—viz:
women without children, a servant, a mason and one who sells
weapons.

13. The cooked food served by these should be avoided-
one who is addicted to drinking wine, a murderer, the physi¬
cian, one whose organ of generation is mutilated and person
who, though a younger brother, married earlier than the elder
brother.

14. One should particularly avoid the food served by a
widowed woman who has remarried, nor should he partake of
the food served by one who carnally enjoys the wife of his dead
brother. Similarly, he should avoid partaking of the food served
with contempt or anger, spurning, dislike or arrogance or
astonishment.

15. Even the cooked food served by the preceptor should
not be eaten if it is devoid of due consecration. All the evil
deeds of man are stabilised in his food.

11.17.16-23

427

16-17. If a person partakes of the food of anyone he
shares his sins too. The following persons viz.: A farm-labourer,
a friend of the family, cowherd, barber, musician, potter,
ploughman of the fields. After eating food among these Sudras,
some money is given to them by the wise. The following
things can be taken on payment, from a Sudra 1 viz.:—Milk
pudding, articles fried in oil, Milk products, Saktu (Powdered
fried grain), oilcake and oil.

18-23. One should avoid these plants: 1 Vrntdka (a kind
of Brinjal), J&ltk&fdka (a kind of green), the Safflower, the
ASmantaka (the plant) the fibres of which are used to make the
girdle ( Mekhald ) of a Brahmana. He should avoid onion, garlic,
sour articles and thick exudations from trees. He should avoid
Chatraka (Mushroom), Vidvaraha (a plant growing in filth),
£aila (Sle?mantaka fruit ?), beestings, Vilaya (a milk product ?
Simukha and Kavaka (Mushrooms). A Brahmana eating Grfijana
(the meat of an animal killed by a poisoned arrow), a fowl, the
gourds, the Kiip£uka, the Udumbara etc. undergoes downfall.
One must scrupulously avoid (purposelessly prepared i.e. not
for offering to deity), the KrSara (rice cooked with gingelly seeds),
the wheatcake, Milk pudding, pie, cooked meat but not conse¬
crated, food offerings to gods, Yavdgu (rice gruel), Mdtuliflga
(Citrons), non-consccrated fish, the Kadamba tree, wood-apple
and Plak?a (Indian fig tree). During daytime* he should avoid

*divadhana is probably a mistake for deva-dhanya ‘God's grain*, recorded
as v.l.

1. VV. 16-17 give the list of Sudras whose food was acceptable to
Brahmanas, cf.

su ddso ndfiiio gopah kumbhakdrafi krfivalah /

Br&hma^airapi bhojyann&h patbadte Mdra-yonayaf} //

—Devala Smr.

also Cf. Par&sara Smr. XI. 20-24

In fact realities of life forced the Dharma-iastra to accept these excep¬
tions.

2. W. 18-23 contains the list of articles of food, vegetables, herbs etc.
which were by their nature regarded as 'polluted' and are known as J&ti-
dttffa.

The list of 'polluted' herbs, vegetables etc. is found in old works like
the Dh. s. of Apastamba (I. 5. 17.25-27) Vasitfha 14.33. KP. assimilated
the following verses from Manu V. 5-7, 12, 14, 19.

428 Karma Purina

the oilcake from which oil has been extracted as well as fried
barley.

24. During night, he should scrupulously avoid every¬
thing connected with gingelly seeds as well as curds. One should
not take in milk and butter milk together.

25. One should avoid food polluted by action, served
indifferently (bhava-dusta) and polluted by bad contact (as
with dogs) and by falling therein of hair, insects and dis¬
respectfully given. 1

26. One shall avoid an article once smelt by a dog and
cooked again. So also the article seen by a Cancjala, or a
woman in her menses, or smelt by a cow, or seen by fallen men,
shall be avoided.

27-28a. He should avoid these articles as well—that with
which no worship has been performed, that which is stale, that
which has been touched by crows and fowls, that which is
infested by germs, that which is smelt by men or touched by a
leper.

28b-30a. One should not make use of any article given by
a women in her menses, or by an unchaste woman, or by a
woman angrily. Manu has said that the milk of a cow whose
calf has died should not be drunk. Similarly, the milk of a
camel, within ten days of her calving, shall not be drunk. So
also the milk of a ewe and that of a cow milked unseasonably. 2

30b-33. The following birds and animals shall not be eaten
viz. 3 the crane, the swan, the watercrow, the sparrow, the
parrot, the osprey, the tusk of a hog, the webfooted birds, the
cuckoo, the Gif a, (blue jay), the Khafijarifa (the wag-tail), the
falcon, the vulture, the owl, the ruddy goose, the cock, the
dove, the pigeons, the Tittibha (lapwing), the village fowl, the

1. VV. 25 ff give the list of Kriyd-duffa foods.

2. Sandhini —Mit&k?ara on YAj. I. 17—explains it as (i) a cow in heat
(2) a cow that gives milk once a day (3) a cow which yields milk on account
of another calf brought to it, its own being dead.

3. Dhanna Sfltras give a number of rules about the flesh of beasts,
birds and fish, vide. Gautama 17. 27-31, 34-35 Vi?gu 51.6, 29-31. Smfti* like
Manu v. 12-14 Yij. I. 172-175 give long lists of such birds etc. fit to be
'eaten. KP based its list on the Smrtis.

II.18.34a-41

429

lion, the tiger, the cat, the dog, the hound, the jackal, the
monkey and the donkey.

34a. All types of deer' should not be eaten nor should
wild birds be eaten whether the living beings move about in the
water or on the land. This is the established convention.

34b-35a- Manu the Prajapati has said that these five-
clawed animals 1 2 3 may be eaten viz. Godha (alligator), Kttrma
(tortoise), &aia (hare), $vavi$and Sallaki (the small and the
big porcupine).

35b-36a. O excellent men, one may eat those fish with
thorny scales (?) and the flash of the deer Ruru. They can be
eaten after offering them to the deities and the Brahmarias and
not otherwise.

36b-37a. The Prajapati has said that the peacock, the
francoline partridge, the Kapifijala (a variety of the ruddy
goose), the rhenocero and the panther can be eaten.

37b-38. O leading sages, among fishes, these are mentioned
as worthy of being eaten, viz. : the Rajlvas (lotus-like ones) the
Simhatundas (lion-snouted), the Pathlnas and the Rohitas.*
The flesh of these must be sprinkled with holy water and conse¬
crated before eating if the Brahmarta so desires.

39. One shall eat meat in accordance with the injunc¬
tions or as enjoined at a time when life is in danger. One who
eats the remainder (i.e. what is left after worship) or as a medi¬
cine or when one is powerless or is deputed, he is not affected
by sin.

40. If a person invited for the Sraddha or the worship of
a deity eschews meat he may have to be in the hell as many
years as there are hairs on the body of the animal.*

41. The established rule is that, wine should not be
drunk, should not be touched and should never be thought of
by the twice-born.

1. This injunction about the ea lability of five-clawed animals appears
in VR, Kifkindhi 17.39, cf. MK. P. 35. 2-4 which shows a common source
of KP- and MK.

2. Gf. Manu V. 16

3. Although KP insists on acceptance of non«vegetarian food when
served in a Sr&ddha, it staunchly prohibits wine under all circumstances.
Dh. S. of Apastamba 1.7.21.3, Vi?pu 35.1 and Manu XI, 54 and Yty III.
227 hold that wine-drinking is a very grave sin.

430

KUrma Purina

42. Hence, one shall scrupulously avoid wme which is
despicable. By drinking it, one incurs downfall and loses his
merits (good acts) nor should he be talked to by Brahmin.

43-44. (Partly defective) By eating foodstuffs that should
not be eaten and drinking that should not be drunk, a Brah-
mana loses his rights. He then faces downfall.

45. Hence, one should scrupulously avoid forbidden food¬
stuffs. He goes alone after elevation* (?). And after death goes
to the hell Raurava.

CHAPTER NINETEEN

Daily Duties of a Householder

The Sages said :

1. O Great sage, please describe all the duties of a Brah-
mana, which have to be performed every day and whereby one
is liberated from bondage of Samsara.

Vydsa said :

2. Listen attentively all of you, while I recount the daily
duties of Bralimanas and the order of their performance.

3. Getting up in the Brahma Muhurta (the closing part
of the night just before dawn), one should think about one's
duties and monetary affairs wherefore he has to exert his body.
He should then meditate on Iivara in his mind.

4. When the dawn sets in, the learned man should per¬
form all requisite activities (answer the call of nature) and
then carry out the purificatory rites duly. He should then take
his bath in the pure (holy) rivers. 1

♦VeAk. Text, dropya yiti caiotko is not satisfactory as the text reads :
ApeySni ca vipro . .. the Brahma pa avoids forbidden drinks.

1. VV. 4-16 describe the importance of morning-bath in cold water.
The six types of baths described in w. 12-16 and its, emphasis of Taugika
bath in Atnifr-ttrtha it significant.

II. 18.5-13

431

5. Even those people who commit sins are purified, thanks
to the morning ablution. Hence, one should assiduously
perform the morning ablution.

6. They praise the early morning ablution which brings
forth visible and invisible benefits; there is no doubt in this that
the sagehood of the sages is due to their daily ablution in the
early morning.

7. When a man is asleep, the saliva drips constantly from
his mouth. Hence, no one should perform any holy rite without
taking bath at the outset.

8. There is no doubt about it that poverty ( alakfmi ), a
misfortune {Kdlakarni) , * an inauspicious dream and evil
thoughts—all these and sins are purified by means of a morning
bath.

9. Hence, without the morning ablution, no morning
duty is prescribed, especially in Homa and Japa activities. So
one shall take morning bath regularly.

10. In case of inability, a bath keeping the head dry is
enjoined. Wipping off with a wet cloth is remembered as sancti¬
fying. * * This is called K&pila bath.

11. When Ayatya*** (Dependence?) is generated, one
should perform ablution like this Learned men have mentioned
these ablutions (viz.) Brahma etc. in case of inability (to
bathe).

12. Ablution can be briefly divided into six types viz. :
1) Brahma, 2) Agneya, 3) Vayavya, 4) Divya, 5) Varuna and
6) Yaugika.

13. Sprinkling with the Kusa grass dripping with water
while repeating the Mantras, is called the Br&hma ablution.
Dusting of the whole body from foot to head with Bhasma is
called Agneya ablution.

*alakfmako jalam kilicit in Vefik. text, is confusing. Hence the v.L
alakfmi Kdlakarfi ea is accepted.

**v. 1. Pdoanam 'No other act is regarded (lit. remembered) as sanctify¬
ing than the morning bath.'

+**v. 1. as&martkft 'in case of inability*.

432

Kfirma Purdna

m *

14. The excellent bath by means of the dust particles
raised by the kine is called Vayavya ablution. The bath in the
rain accompanied by sunshine is called Divya ablution.

15. Plunging into the water is the ‘‘Varuna” ablution.
The dedication of the mind by the Yogins is called Yaugika
ablution, as the Yogins think about ViSva -(the universe, God in
the Cosmic form) etc. in the course of the practice of Yoga.

16. That is called Atma-tirtha and it is resorted to by the
expounders of the Veda (or knowers of Brahman). It is purifier
of the minds of men. One should always perform his ablution
(there-in).

17- 18a. If he is competent, the learned man should
perform Varuna ablution, and the act of atonement also. He
should wash the tooth brush twig and then chew it duly. There¬
after he should perform the Acamana rite, and perform the early
morning ablution every day.

18b-19a. The toothbrush twig shall be as thick as the
middle finger. It shall be twelve AAgulas long. The tooth brush
twig shall have its bark in tact. One should clean (the teeth)
with its tip. 1

19b. It must be cut out from a tree of milky exudation.
The twigs of the Malatl tree are auspicious. Apamarga, * Bilva
and Karavira are particularly good.

20. He should avoid the forbidden (trees). He should
avoid the sinful (forbidden) days also. In the manner
mentioned, he should chew the twig. The knower of the pro¬
cedure of (washing the teeth) should do this.

21. One should not split the toothbrush twig, nor should
clean the teeth with the tips of the fingers. After cleaning (the
teeth), he should break it and cast it carefully in a clean place.

1. There seems no regular arrangement of duties in KP. Hence
the topic of'brushing the teeth’ in w. 18*21 comes after bath. Smrtis have
laid down detailed rules about the names of trees the twig of which it so be
selected, the length of the twig etc. But the view of KB* is generally accepted.

*Ap&mirga (the plant Achyranthes Aspera), Bilva Aegle marmelos and
Karvira (Oleander, Nerium odorum).

11.18.22-31

433

22-24. After taking bath, he should perform Tarpana 1
rites to Devas, sages and the groups of the Pitfs. The
knower of the Mantra should perform Acamana twice silently.
He should repeat the Mantras and sprinkle his body
with Ku£a grass dripping with water. He should repeat the
auspicious Mantras of Lord Varuna beginning with Apo hi ffh&
and the Savitri Mantra along with the Vyahftis. He should
perform the Japa of Gayatri, the mother of the Vedas. The
Savitri Mantra should be prefixed with the Omkara, Vyahrti.
With the mind fixed on the sun he should offer a handful of
water to the sun.

25. Smrli has prescribed that he should then be seated
on the Darbha grass with the concentration of mind and he
should then perform three Pranayamas and meditate on the
Sandhya.

26. What is termed Sandhya is the source of origin of
the universe. It is beyond Maya, entire and absolute power of
God, originating from the three Tattvas (principles).

27. The learned devotee should meditate on Savitri
stationed in the solar sphere and repeat the Mantra of Savitri.
A Brahmana should always perform the worship of Sandhya,
facing the £ast.

28. A Brahmana devoid of (the worship of) Sandhya is
impure. He does not deserve performance of any of the rites.
Even if he docs anything else, he shall not derive the benefit
thereof.

29 Quiescent Brahmanas of yore who were masters of
ten Vedas and who did not think of anything else, duly wor¬
shipped the Sandhya and attained the greatest goal.

30. If an excellent Brahmana eschews the worship of the
Sandhyas and puts in his effort in other religious activities, attains
Naraka (Hell) and remains there for ten thousand years.

31. Hence, one should assiduously perform the worship
of Sandhya. The greatest Deity, the Yoga incarnate, would be
worshipped by him in that case.

1. Tarfia^a (satiation by offeringwatcr) of gods, sages and ancestors
(Pitfs) is obligatory tj all. For more instructions vide w. 85-88 below. So is
the sandkyd-pnper (both in the morning and evening). VV. 22-32 emphasize
the supreme importance of the sandhy Si-prayer the sine qua non of Brahminhood,
the most essential part of it is the Japa of S&vitti.

434 KUrma Purina

m

32. The learned man should with perfect purity, be
seated facing the east and perform the Japa of Savitrl of
which the repetition for one thousand times are regarded as
the maximum and best, one hundred times as average and ten
times as the minimum.

33. He should then, with concentration and mental
purity worship the sun, repeating the various kinds of Mantras
pertaining to the sun and taken from the Rgveda, Yajurveda
and the Samaveda. 1

34. After respectfully approaching the sun, the lord of
Devas of great Yoga, one shall make a great bow touching
the ground with the head repeating those Mantras.

Sfirya-hrdaya Hymn :

35. Om obeisance unto you Khakholka (the sky-meteor),
the quiescent, the source of the three causes. I dedicate myself
unto you; the embodiment of the universe I bow to you.

36. Obeisance unto you, the compassionate one; salute
to you the Sun the manifest form of Brahman. You alone are the
greatest Brahman, the waters, the Brilliance, the essence, the
nectar or immortal; you are the Vyahrtis Bhuh, Bhuvah,
Svah. You are Oriikara, Sarva, Rudra, the eternal great god.

37. You are Puru$a of glory and brilliance. I bow unto
Kapardin (god of matted hair), the immanent soul. You alone
are the universe, that had originated in many ways and that is
yet originating. Obeisance, to you, Rudra, the sun. I seek refuge
in you.

38. Obeisance to you Pracetas; salutation to the most
bounlilful god. Obeisance, obeisance to you, Rudra. I seek
refuge in you. Obeisance to you Hiranyabahu (of golden
arms); obeisance to Hiranyapati (the lord of gold).

1. The worship of the Sun is to be immediately done after Sandhya.
It appears that the cult of solar-worship has become popular, or was being
popularised at the time of KP. Hence this special hymn called Sfhya-krdaya.
In this hymn the identification of the sun mainly with god Siva is significant.

In the compulsory six duties of a BrShmaija as giyen by Par&lara I. 39,
this worship is not mentioned specifically unless we extend the meaning of
devat&tithi~pOjtmam to cover this worship.

11.18.39-47

435

39. Bow to you the lord of Ambika; obeisance to the
consort of Uma; salutation to the blue-necked. Obeisance
to you, the holder of the Pinaka Bow.

40. Hail to you Vilohita (very ruddy), Bharga (Brilliant)
obeisance to you the thousand-eyed one. Obeisance to you for
ever, to the dispeller of darkness, obeisance be to you Aditya.

41. Obeisance to you Vajrahasta (one with the thunder¬
bolt in the hand). Obeisance, again and again to Tryambaka
(the three-eyed god). I resort unto you, Virupaksa, the great
supreme Lord.

42. I bow to the Atman well-preserved in the golden
abode. I bow down to the supreme brilliance, to you, Brahma,
the great and the immortal one.

43. I bow to Pasupati (the master of individual souls),
the universe, the terrible one, having (simulaneously) the
male and female forms. Obeisance to the sun, to Rudra, the
shining one, to Paramesfhin (the highest deity).

44-46. Obeisance to Ugra, the destroyer of all. I resort
to you for ever. After performing the Japa (the repetition) of
this excellent Surya-Hrdaya hymn, one should bow down to
the sun both in the morning and at Midday. This hymn to
Surya-Hrdaya, (as) pointed out by Brahma, should be im¬
parted to one's own son, disciple and to a virtuous twice-
born. It subdues all sins; it has originated as the essence of
the Vedas. It is meritorious and beneficial unto the Brahmanas,
and is resorted to by the multitudes of great men.

47. Thereafter, the Brahmana should return home,
perform the Acamana rile in accordance with the injunctions,
kindle the fire duly and perform the Homa in the fire. 1

But this worship of the sun is to be performed at the place of bath
which is presumed to be out of the house. Hence the words “after returning
home* 1 (athdgamya g(ham) in v. 47 vide also vv. 56-57 below.

1. Homa or Fire-worship and offering oblations into the fire was
essential to pay off the debt of gods. Dalqa (II. 28) prescribes that Home is
to be pei formed after completing the Sandhya-worship (Sandhyd~karmdvas&nt),
but KP advises it after the worship of the sun. V V. 47-50 give general instruc¬
tion about the worship of deities, recitation of Vedic passages and Japa. This
is the order presribed in KP.

436

jCUrma Purina

48. The Homa can be performed by the Rtvik’s son,
wife, disciple or brother after obtaining the permission. It can
particularly be performed by the Adhvaryu in accordance with
the injunction.

49. (Whoever performs it) he should wear Pavitra
(Kufa grass made in the form of a ring with a tail) in his hand,
wear white cloth, be pure in mind and body and have full
control over the sense-organs. He should perform the Homa
with full concentration of the mind (which does not wander
elsewhere).

50. The rite that is performed without the Darbha grass
or without the Sutra (sacred thread) shall be demonic. It
does not yield any benefit either here or hereafter.

51. He should make obeisance to all deities, should
offer presents; flowers etc. should be given. He should then
prostrate before elders.

52. He should then honour and revere his preceptor; he
should do what is beneficent unto him; O Brahmanas, he should
then recite the Vcdic passages as much as he can, with
assiduity.

53. He should perform the Japa; he should teach his
disciples; retain everything in memory and ponder over every¬
thing; O excellent Brahmanas, he should view Dharma etc. in
the light of the scriptures.

54. He should go through the Vedic Nigamas and all
Vedangas (Ancillary subjects of the Vedas). For the ac¬
hievement of Togakfema ( Yoga —attaining what has not been
attained; Kfema —preserving what has been attained) he should
resort to Isvara.

55. Thereafter, the Brahmana should gather together
the various articles for his household. Then at midday, he
should fetch clay for the bath.

56. He should also fetch flowers, raw rice grains,
Kusa grass, gingelly seeds as well as pure cowdung. He should
always perform his ablution in rivers, in tanks, dug up by gods
(i.e. natural), in lakes, in puddles or in fountains.

57. One should never take bath in a water reservoir

11.18.58-67

437

belonging to others. In emergency, he should take out at least
five lumps of mud from it, before bath.

58. (He should divide the clay into many small lumps).
With one of the lumps of the clay, the head is to be cleaned,
with two (such lumps) he should clean the portion above the
umbilical region and with three lumps he should clean the lower
region. The legs and the feet shall be cleaned with six lumps
of clay.

59. It is enjoined that the clay should be wet and of the
size of a big myrobalan. The size of the cowdung is also
that much. One should smear it over one's limps.

60. While standing on the bank, he should first smear
the body chanting the relevant Mantras. After washing his
hand and performing Acamana, he should then carefully take
his bath.

61. Sanctifying the water with auspicious Mantras per¬
taining to Vanina and symbolic of water, he should meditate
upon the unmanifest eternal Visnu and get purified at heart
while bathing.

62. The waters have been originated from Narayana.
Waters alone constitute his Ay ana (receptacle). Hence a
learned man should remember lord Narayana at the time of
ablution.

63. After glancing at the sun with the repetitions of the
Omkara, he should dip himself in the water three times.

64. After performing the Acamana rite twice, the knower
of the Mantras should repeat the following Mantra.

65. “You move about within the living beings, in the
cavity of the heart, you have faces all round. You are Yajfta;
you are Va$a(kara,‘ O waters, you are the brilliance, the
nectarine juice".

66. He should then repeat the DrupadH Mantra three
times, or he sha l l repeat the Vyahrtis along with the Pranava.
The learned man should repeat the Savitri Mantra or the
Aghamarfana mantra .

67. Then he should perform the Sammarjana rite (wip¬
ing off) by repeating the Mantra, Apo hi ffk& mayo bhuvafr

438

KUrma Purina

(RV. X.9.1) or the Mantra, Idam iipah Praoahato” (RV.I.23.
22), or by means of the Vyahrtis.

68. With the three Mantras beginning with ‘‘Apo hi stha”
RV.X. 9.1) etc. he should sanctify the water and then dip him¬
self under. He should then repeat the Aghamar$ana Mantra (RV.
X. 190-3) three times.

69. He should also repeat the Drupadd (Vaj. Sam. 20.20)
or the Savitri Mantra. That is the greatest world of Visnu. Or
he should repeat the Pranava or remember Lord Hari.

70. (Defective) After repeating three times the Mantra
established in the Yajurveda like Drupadaiva (Vaj. Saiii-20.20)
under the water, one is liberated from all sins.

71. He should take water in the palm, perform Japa
and the M&rjana 1 2 rite and place that water (sprinkle it over the
head. He is liberated from all sins.

72. Just as the horse-sacrifice is the king of all sacrifices
and dispels all sins, so also the Mantra Aghatnarjana is said to be
destructive of all sins.

73. He should then pray unto the sun 8 . He should throw
up flowers along with the Aksatas (raw rice grains) and glance
at the lord who is above and beyond darkness.

74-73. Any of these Mantras pertaining to the sun and
destructive of sins can be repeated 3 * :—Mantras beginning with
Udu tyam (RV. I. 150.1) and Citram (RV.I.l 15.1.) Taccakjuh
(RV. VII.66.16) the Mantra ending with HarhsaJi Sucifat,
(RV. IV. 40. 5) particularly the Savitri Mantra and other
Vedic Mantras addressed to the Sun. Afterwards, he should
repeat the Savitri Mantra. This is remembered as Japayajha
(The sacrifice called Japa).

76-77. He should repeat various other holy Mantras as
well, such as the esoteric Vidyas, Satarudriya, Atharvasiras and
all solar Mantras. He should be seated on the Darbha grass with
their tips towards the east. He should be pure and he should face

1. m&rjana —sprinkling of water with Kusa grass and repeating the
three RV verses Apo hi ffhA (Rv. X. 9. 1-3).

2. The second (mid-day) bath is also followed Jpy the sun-worship.

3. VV. 74-83 give instruction about the performance of Japa which is

mentioned by the glorificatory term Japayajha.

11.18.78-87 439

the east himself. He should repeat the Japya with great con¬
centration and glance at the sun.

78. He should make the rosary with crystal beads, Indra-
ksas, Rudraksas or Putrajlvas (Putrafijlva : Rox burghii) . The
later ones are better than the earlier ones.

79. (Defective) while repeating Japa, the sensible
man should not speak, not look at any external thing, not
shake the head or the neck, nor show the teeth outside.

80. Since the Guhyakas, Raksasas and the Siddhas remove
the benefit, one should perform the Japa-rite in an isolated,
pure place.

81. On seeing a Candala or a fallen man or one with
Asauca (impurity), one shall perform the Japa once again. If
he talks to them, he should bathe again and perform the Japa
once again.

82. If one sees anything impure, one should immediately
perform the Acamana rite and perform the Japa with purity.
He should repeat Mantras pertaining to the sun in accordance
to his capacity and the “Pavamani” hymns as he likes.

83. If he happens to wear wet cloth, he can perform the
Japa in the middle of water. Otherwise he should sit in a pure,
clean place on the Darbha grass with great concentration.

84. He should circumambulate, prostrate on the ground,
perform the Acamana rite in accordance with the scripture and
then begin his self-study of the Vedas with devotion.

85-86. Thereafter, he should perform Tarpana rite for
Devas, sages and the groups of the pitrs. He should utter
Omkara at the outset and then the name. At the end he should
say Tar ay dm vah.” (I propitiate you). The Tarpatia rite for
Devas and the Brahminical sages shall be performed with raw
rice grains and water. The Tarpana rite for the Pitrs shall
be performed with gingclly seeds and water. The Tarpana rites
should be performed with great devotion in accordance with
his Gjhyasutra.

87. While performing the rite of Tarpana to Devas
and the sages, he should do so with his right hand supported
by the left hand (below). The intelligent man should perform
Tarpana rite of the Pitt's with handfuls of water. While per¬
forming Deva-Tarpatui the sacred thread is worn ( sat'ya ) as usual;

440 KUrma Purina

during the R$i-Tarpana (to the sages), he should wear the sacred
thread like a garland.

88. During the Pitrtarpana, he should wear the sacred
thread on the right shoulder and under the left arm. After
squeezing out the water from the cloth with which he takes
bath, he should perform Acamana silently. He should worship
Devas with their own Mantras by means of flowers, leaves and
water.

89. An excellent man with good conduct and devotion
should worship Brahma, Sankara, Visnu (the slayer of Madhu)
and the sun. He should worship other deities also according to
his desire.

90. He should offer them flowers with the Purufa Stikta.
All the deities are well worshipped with water, as waters are all
deities.

91. One should meditate on the deities along with the
Pranava, with great concentration : Repeating the word Namah
(obeisance), he should offer the flowers one by one.

92. The holiness of all Vedic rites Is due to the propitia¬
tion of Visnu. Hence, one should propitiate for ever Hari, the
deity without beginning, middle, or end.

93. (One should propitiate Hari) with the Mantra
beginning with the words Tad Vifnoh (RV-I-22.20 or with the
Puntfa Stikta) . He should do so with great concentration
of mind, There is no other mantra mentioned in the four Vedas,
which can be equal to these two. His soul and mind should be
dedicated unto the lord. He will be calm (in mind) by (the
power of) the Mantra Tad Vifnoh.

94. Or he should propitiate the eternal Lord liana,
Mahadeva, Maheivara. He shall be sanctified by means of good
feelings and thoughts.

95. With great concentration he should propitiate
Maheivara by means of the Pranava Mantra, Rudrag&yatri,
liana Mantra, Tryambaka Mantra or Rudra Mantras.

96. He should worship Maheivara with flowers, leaves,
water or sandal-paste and other articles. Or he should perform
Japa by means of this Mantra Namah Sivdya (Obeisance to
Siva).

11.18.97-107

441

97. One should make obeisance unto Mahadeva, I $ vara,
the conqueror of Death. He should dedicate his own self unto
I$vara with the Mantra To Brahmdnam. (AV. 5.18.49).

98. ABrahmana should circumambulate for five years (?) *
He should meditate on god Isana, Siva who is in the middle of
the firmament.

99. Afterwards, he should repeat the RK Hatfisah,
tiueijat (RV-IV.40.5) and look at the sun, etc., After going
home, he should perform the five great Yajfla with great
attention.

100. They are Deva yajfla, Pitr yajfla, Bhuta yajfla,
Manusya-yajfla (human beings i.e. guests) and Brahma yajfla
(study of the Vedas).

101. If, after the tarpana rite Brahma yajfla rite is not
performed, he should begin self-study of Vedas after performing
Manusya yajfla (hospitality to guests).

102. At the end of Bhuta Yajfla, he should sit on a heap
of Kusa grass in a spot to the west of the fire. He should be
pure in mind and body and hold Kusa grass in his hand.

103. The Vaisvadeva rite must be performed in the
sacrificial or secular fire or in water or on the ground. This
is remembered as Deva Yajfla.

104. If the rice to be offered as oblation is cooked on
secular fire, it (the oblations) be offered to that fire. If one
were to cook that on sacrificial fire, that food is oblated to that
sacrificial fire. This is the eternal procedure.

105. With the cooked food that remains after the offering
unto Devas, one should offer Bhuta Bali. This should be known
as Bhuta Yajfla. It is the bestower of prosperity unto all
embodied beings.

106. O excellent Brahmanas, the cooked food should be
given to dogs, cookers of dogs (i.e. Candalas), fallen persons
(i.c. outcastes) and birds, on the ground outside.

107. In the evening, his wife shall offer cooked food
as Bali (offering to all beings) without uttering any Mantras.
This is the Bhuta-Yajila to be performed both in the morning
and in the evening.

*v.l. PafUa-brahmdpi vai japan ‘muttering five Brahmans (Vedic Mantras)'.

442

Kdrma Purdna

108. With the Pitts in view, one should fe<*J one Brah¬
mana daily. This Nilya SrSddha (with respect to manes) is
called Pitr yajfia. It is the bestower of good goals.

109. One should take up some cooked rice according to
his capacity and offer it to a Brahmana scholar who knows the
meanings of Vedic passages.

110. One should honour one’s guest verbally, mentally
and physically. The lord (guest) should be bowed to and wors¬
hipped. He should be calm and should welcome the guest
who has come to his house.

111. A Brahmana should offer the alms of any of the
three types. 1 Hatdakara , Agra or Bhikfd by means of his right
hand supported by the left (below), in accordance with his
capacity.

112-113. He should give this unto the guest every day.
He should consider him (the guest) as the great god. If one
mouthful is given as alms it is called Bhtkfd. Four times that
quantity is called Agra. Four times that which is a considerable
quantity, is called Hantakara, The guest should be awaited up
to the time of milking a cow.

114. One should always honour and worship the guests
coming to his house, in accordance with his capacity. One
should give Bhiksa unto the mandicant and the Brahmacarin
duly. One should be devoid of covetousness and give as much
food as he can, unto the suppliants.

115. If no guest is available, he should offer food unto
the cows. One should be silent, while taking food. One should
not find fault with the food served. One should take food along
with many persons (v.l. with relatives).

116. O excellent Brahmanas, if a Brahmana takes food
without performing the five great Yajfias, the foolish soul shall
be reborn among the animals.

117. Daily study of the Vedas, the performance of Maha-
Yajfias (the above-mentioned five great sacrifices) —an imperi¬
shable act—and the worship of gods quickly dispel all sins.

1. The three types of alms arc described below in (vv. 112-113). The
importance of (ceding the hungry before one takes one's meals—one of the
great sacrifices ‘MahS-yajfia’—was a commendable feature of the old tradition.

11.18.118—19.4

443

118. There is no doubt in this that a person who, out of
delusion or ignorance takes food without performing the wor¬
ship of the deities, attains the hell called S&kara (Boar).

119. Hence, O Brahmana, one should assiduously per¬
form all rites and take food along with his own kinsmen and he
attains the greatest goal.

CHAPTER NINETEEN

Daily Duties of a Householder : Mode of taking meals 1
Vyasa said :

1. Facing the east or the sun, one should be seated on a
good clean seat with his feet resting on the ground and take
food.

2. One who takes food facing the east, enjoys longevity;
facing the south, one enjoys good fame; facing the west, one
enjoys glory and prosperity and facing the north, one enjoys
truth and orderliness. 2

3. One should take food with five things wet. The plate
should be placed on the ground. Manu, the Prajapati, says that
it (such manner of eating) is on a par with the observance of
fasts.

4. One should take food with five things wet as follows :
the place should be well smeared (with cowdung) and clean;
the hands and the feet should be washed; he should perform
Acamana and keep the face wet, and he should not be furious. 3

1. As purity of mind depends on the purity of food consumed (Chan-
dogya Up. VII. 26. 2), Bhojcna or meals has been one of the most important
subject in Dharma Sastra.

2. Mbh. Anu&sana 104.57 and Manu II. 52.

3. Paflc&rdra —One whose five limbs (viz. bands, feet and mouth) are
wet. This instruction is found in Mbh. Sinti 193*6, VyAsa quoted in SMC.
I. p. 221.

444

KUrma Purina

5. He should sprinkle food with water repeating the
great Vydhrtis. He should sip water 1 2 ritualistically repeating the
Mantra Amrtopastaranamasi (you are the seat of Amrta)

6-7. He should then take in particle by particle as
oblations repeating (therewith) the Omkara Svaha (as Orfi
Prdndya Svdhd). This is the Ahuti of Prana etc. He should
then say Apdndya Svdhd, Vydndya ,Svdhd, Uddndya Svdha and finally
Samdndya Svdhd as the fifth one.® The Brahmana should know
the reality of these and perform Homa offering oblations to
the Atman.

8. He should eat the remaining food as he pleases, mixing
it with side dishes, pickles etc. After meditating on the Devas
with full concentration, he should meditate on Atman, the
Prajapati.

9. He should then sip water ritualistically repeating the
Mantra Amrtapidhdnam asi. You are the cover of the Nectar).
After performing Acamana rite, he should perform the rite once
again, repeating the Mantra Ayam gauh etc.

10. Or he should repeat the Drupada Mantra three times.
It is destructive of all sins. He should then stroke his belly
repeating the Mantra Pranandm granthirasi (you are the knot of
vital airs).

11. (Defective verse). After performing the Acamana rite,
he should let go some water on the toe of the right foot from
the thumb of the right hand held up. (He should do this) with
concentration.

*12. With the Mantra Sandhydyam he should perform the
the Krtdnumantrana rite. He should then unite his self with the
imperishable Brahman with the Mantra Brahmana.

1. This sipping of water is called dpofana (Yaj. Smr. I. 106) and Us
purpose is to make food beneficial as nectar and this sipping is taken at the
beginning and the end of the dinner.

2. These five morsels taken in for different vital airs (like pr&#a, Apdna
etc.) are called Pranahutis ‘oblations to Pranas’ KP. does not mention that
the 6th morsel is taken for Brahman (Brahmapf svdhd ).

♦The Vehkt. Text is corrupt. The verse in the Crt. Text reads :
hut&numantraxuuh kuryit Sraddhayam iti mantratahj

‘With the mantra ‘Sraddh&y&m’ one should perform the post sacrificial
recitation.* *

11.19.13-21

445

13. Among all Yogas, Atmayoga is the greatest. He
who shall perform everything in accordance with these
injunctions is himself a wise -sage.*

14. One shall take food with the sacred thread on (his
left shoulder —Upavita fashion) and embellished with scented
garlands. He should not take food in the twilights of the
morning and evening especially at dusk.

15. One should not take food immediately before the
Solar eclipse. 1 If there is a lunar eclipse, he should not take food
in that evening. In the course of the duration of the eclipse
also, one should not take food. After the liberation (i.e. close
of the eclipse), he should (first) take bath and take food.

16. When the moon is liberated, one may take food un¬
less it happens in the second or the third watch of the night.
If the sun or the moon sets before liberation (i.e. if the eclipse
is not over when they set), he should take food only the next
day after seeing (the liberated sun or the moon as the case may
be).

17. One should not be wicked-minded enough to
take foodwithout giving anything to the lookers-on. He should
partake of the remainder after the Yajfia. One should not take
food while one is angry or when the mind is elsewhere.

18. Indeed, one’s life is in vain, if the food is solely taken
only by oneself, if the intercourse is solely for sexual pleasure, if
the sole purpose of learning is to take up an avocation.

19. If one takes food with the head covered with a cloth,
or facing the north or with the shoes on, it is an Asuraic
(demonic) practice.

20. One should not take food at midnight or midday or
when the food taken before is not digested. One should not eat
food wearing a wet cloth, or sitting in a moving vehicle

21. One shall not take food from a broken vessel or from
the ground or in the hands (keeping the foodstuffs in the hands) .

*v.l. say&ti Brahmajiah kfayam ‘He goes to the abode of Brahm&.'

1. VV. 15-23 give a number of rules about taking food. We find
similar rules in Sm(tis like Manu VI. 207-223, Yijfiavalkya I. 167-181.

446 KUrma Pnrdtja

If one is defiled by Ucchis{a one should not take in ghee, nor
should he touch his own head then.

22. (If one is defiled by Ucchista) one should not glorify
(repeat) the Vedic passages. One should not take food with¬
out leaving something behind. One should not take food along
with one’s wife. One should not take food‘in darkness, or in
the twilight periods or in temples (and similar places).

23. One should not take food with a single garment on;
one should not take food in a moving vehicle or lying down in
the couch; one should not take food without slipping off the
sandals nor one should take food while laughing or crying.

24. After taking food, one should rest comfortable so that
the food is well digested. One should elaborately ascertain
further the meanings of the Vedic passages through (or with the
help of) Itihiisas (Epics) and Puranas.

25. Then he should perform the worship of the Sandhya
in accordance with the procedure mentioned before. He should
be pure. Seated and facing the west, one should perform
Japa of the goddess Gayatri.

26. He who does not worship either the morning Sandhya
or the evening Sandhya. is on a par with a Sudra in this world.
He is devoid of all holy rites.

27. After performing the Homa duly, repeating the
requisite Mantras after partaking of the remainder of the Yajfia,
one shall retire to sleep along with the attendents and kinsman.
At that time his feet should be dry.

28. One should not sleep facing (i.e. with the head in
that direction) the north or the west. 1 Nor should he lie under
the open sky. One should not sleep in the nude, nor unclean
(in body), nor should one sleep on a seat.

29. One should not sleep in a tottering cot nor in a
deserted house; one should never lie down on a bed of Paliisa
(wood) or of bamboos.

30. Thus the various daily activities and duties of the
Brahmanas have been wholly described by me. They bestow the
benefit of Apavarga (salvation).

1. Vis 0 u Dh. S. cli. 70; Manu IV, 175-176; VP. III. 11. 107-109.

II.I9.31—20.1

447

31. If any Brahmana does not practise his duty
either due to atheism or due to lethargy, he falls into the terrible
hells and is reborn as a crow.

32. There is no other way for liberation excepting perfor¬
mance of the duties of one’s own Asrama (stage of life). Hence
one should perform the holy rites for the satisfaction of
Paramesthin (god Brahma).

CHAPTER TWENTY 1

Procedure of Performance of Sraddhn 1

Vyasa said :

1. When it is the New Moon day, the Sraddha called
Pintfanvdharyaka 2 should be devotedly performed by excellent
Brahmanas. This bestows worldly pleasures and salvation (as its
fruit).

1. Chapters 20-22 constitute the f-raddha Kalpa or the procedure of
performing a Sraddha. It is based on the belief of after-death survival of
deceased forefathers and the existence of a separate world of manes ( Pitf-loka)
This belief is current since the Indo-Iranian period and hence pre-Vedic (vide
S. B. £. IV-p. 262 for the Iranian belief). Rgvedic people believed in and
performed ancestor-worship for prosperity and continuity of one’s race. As this
topic forms an integral part of Hindu Dharma-Sastra, we find it discussed in
a number of Puranas also e. g. Ap. 163. 2-42, GP. I. 210, NP. I. 28, Pd. p
(S r ?ti-Khanda) 9. 140-186, V. P. III. 15. 13-49.

Most of these prescribe the same procedure as prescribed in Gfhya
Sutras and old Smrtis like Manu, YSjfiavalkya and others; thus there is a
repetition of common verses in variovs Smi'tis and PurSnas.

But in the case of KP., the author has borrowed tn mass practically the whole
of Sr&ddha Kalpa from the Aulanasa Sm\li (ch. III. 110 to the end of the Chap¬
ter and chs. IV and V.

2. Pvodinvdhdsyakax

Artvdhdrya or Pi$ddnvdhdryaka (=»that which is performed after Piod*-
ofierings) Medh&tithi.

448 Ktirma Purdna

2. The Sr&ddha called Pind&nv&h&ryaka is recommended
when it is the dark half of the month (lit. the moon is on the
wane). To the twice-born it is better if it is performed in the
afternoon with meat.

3. All other tithis in the dark half of the month beginn¬
ing from the first, except the fourteenth day, are excellent but
the later Tithi is more commendable than the former.

4. The three new-moon days and the eighth day in the
dark half of the three months beginning with Pausa are good
days. The three Asjakas are holy as well as the fifteenth day (the
new moon day) in the month of Magha.

5. Particularly in the rainy season, the Trayodasi (thir¬
teenth day) united with the Magha constellation is good when
the corn is ripe. These are prescribed as suitable for obligatory
( Nitya ) Sraddha.

6. During the eclipse of the moon and the sun, the
Naimittika (occasional) Sraddha must be performed extensively
among relatives. Otherwise, one is likely to be consigned to
hell.

7. The Kdmya (urged by a desire for benefit) Srdddhas
are recommended during eclipse etc. and during the Vernal
and equinotical transit of the sun and during Vyatipata the last
giving infinite merit.

8. The Srdddha at the time of Samkranti (tropical
transit of the sun) as well as on birthdays is of everlasting
benefit. It is so particularly in all the Naksatras (constella¬
tions) and must be performed at the proper time. 1

It was to be performed after Pitr-yajfla by an Agni-holrin on the Am&vasya
day (Manu III. 122-123). This funeral sacrifice is not nowin vogue among
the Apnihotris in the Deccan.

1. After desciibing the three varieties of £r&ddha —Nitya (daily),
Naimittika ( occasional) and Kdmya ( for attaining a desired object), for such
Sraddhas vv. 9-15 enumerate the fruit one derives by performing a Sraddha
on a particular constellation ( Nakfatra ).

It is Vi$pu Dh. S. 78. 8-15 first, which mentions whpt rewards follow
from the performance of SrSddha on 28 Nakfattras from Krttika to Bharapi.
KP follows the same order though not always with the same rewards. Cf.
Bd. P. upodghUta-pada 18. 1 ff, Bm. P. 220.33-42.

II.20.9-18

449

9. By performing the Sraddha in the constellation
Krttika the excellent Brahmana attains heaven; by performing
it in RohinI, he obtains progeny; by performing it in Mrgasiras
constellation, he obtains Brahminical splendour.

10. By performing the Srdddha in the Ardra constel¬
lation, one attains the benefits of the holy rites pertaining
to Rudra as well as heroism; by performing it in the Punarvasu
star, he attains lands, and by performing it in Pusya he obtains
glory and prosperity.

11-12. By performing the Sraddha in the Aslesa constella¬
tion, one attains all desires; in the constellation pertaining to
the Pitrs (i.e. Magha), one attains good fortune. In the conste¬
llation to Aryaman (Uttara Phalguni) one attains wealth;
in the (Purva) Phalguni star, the sins are quelled; if the
Sraddha is performed in Hasta, one attains excellence among
Kinsmen; by performing Sraddha in the Citra constellation,
one attains many sons. If Sr&ddha is performed in Svati conste¬
llation one attains the greatest achievement in trading trans¬
actions ; by performing Sraddha in the Visakha star one obtains
gold.

13. By performing fir&ddha in the constellation Anuradha,
one attains many friends; in the constellation Jyestha, one
attains kingdom; by performing SrSddha in Mula, one attains
(flourishing) cultivation; by performing Sraddha inPurvasa^ha,
one attains perfect knowledge and achievement.

14. By performing SrUddha , in Vaisvadeva (Uttara?atfha)
constellation one attains all desires; in the Sravana constellation,
one attains excellence; by performing Sr&ddha in Dhani$tha one
attains all desires; and in £atabhisak star, one attains the
greatest strength.

15. By performing Sr&ddha in the Purvabhadrapada
constellation, one shall obtain the base metals; in the conste¬
llation of Uttara Bhadrapada, one attains excellent house; by
performing Sraddha in the Revati constellation, one attains
many cows; and in the constellation Aioini one attains horses. If
one offers Sraddha in the Bharanl constellation, one's life
becomes perfect.

16-18. By performing Sr&ddha on Sunday, one attains
health; on Monday, good fortune; on Tuesday, success every-

450

KUrma Pur&na

where and by performing Sr&ddha on Wednesday, one attains
all desires; by performing Sr&ddha on Friday, one attains
wealth and by performing Sr&ddha on Saturday, one attains
longevity. 1 By performing Sr&ddha on the Pratipat 2 (i.e. first
day in the lunar fortnight), one attains auspicious sons. On
the second day, one begets daughters; and on the third day, one
gets animals, on the fourth day, he attains small animals or
things and by performing Sr&ddha on the fifth day, one attains
splendid sons.

19. A person performing Sr&ddha on the sixth day, attains
lustre as well as good cultivation; the man who gives Sr&ddha
on the seventh day, attains wealth; he who offers Sr&ddha on
the eighth day, obtains good trading transactions.

20. He who performs Sr&ddha on the ninth day, obtains
single-hoofed animals; he who performs Sr&ddha on the tenth
day, obtains double-hoofed animals in plenty. One who per¬
forms Sr&ddha on the eleventh day, obtains silver and sons of
Brahmanical splendour.

21. One who performs Srdddha on the twelfth day,
obtains gold, silver and base metals. One who performs
Sr&ddha on the thirteenth day, obtains excellent kinsmen
and one who performs Sr&ddha on the fourteenth day, obtains
ignoble progeny. One who performs Sr&ddha on the fifteenth
day (i.e. on the new moon day), always obtains all desires.

22. Hence Sr&ddha should not be performed by the twice-
borns on the fourteenth day. The Sr&ddha pertaining to those
killed by means of weapons should be assigned to that day.

23. There is no restriction as to the time, if Brahmanas
and the materials are available. Hence, the twice-borns should
perform Sr&ddha for the purpose of worldly enjoyment as well
as salvation.

1. VV. 16*17 mention the reward for performing Sr&ddha on several
week-days. Cf. Visnu Dh. s. 71. 1. 7.

2. VV. 18-21 state the fruit of performing Sr&ddha on each day from
the 1st to the 15th day of the dark half. Apastamba Dh. £. II. 7.1C. 8-22.
Mbh. Anui&sana 87, V&yu P. 81. 10-19, Bd. P. III. 17. 10-22, Bin. P. 220.
15-21 deal with same topic, though with some difference about the rewards.

II. 20.24-36

451

24. The Sr&ddha should be performed at the beginning of
all noble enterprises. It should again be performed on the
achievement of prosperity, or when a son is bom and in similar
instances. The P&rvana Sr&ddha is to be performed in Parvans
(particular holy days).

25*26. Sr&ddha that is to be performed every day is the
Mitya Sr&ddha ; that which is performed for achieving a desirable
object is occasional {Naimittika). There is Pkoddiffa-Sr&ddha
(intended for one forebear) and others Bahuddisfa (?) (v.l.
Vrddhi-Sr&ddha) Sr&ddha and P&rvana-Sr&ddha. These five kinds of
Sr&ddha are glorified by Manu. In the course of journey, the
sixth kind is prescribed and it should be performed assiduously
(or regularly).

27. A seventh Sr&ddha has been enunciated by Brahma
for the achievement of purity. The eighth Sr&ddha is Daioika
(divine) by the performance of which, one is liberated from
fear.

28. A Sr&ddha is not to be performed either in the
evening or at night except at the time of eclipse.

The merit of performing Sr&ddha at particular (holy) place
is infinite. 1

29. The Sr&ddha on the Ganga, at Pray&ga and at
Amarakantaka is of everlasting benefit. The Pitrs sing the

religious verse and the learned men dance.

30. “Many sons of good conduct endowed with attributes
should be sought by one. Perhaps (at least) one among all
those may go to Gaya.

31. After reaching Gaya if one performs Sr&ddha
incidentally, the Pitrs arc redeemed by him. He attains the
greatest goal**.

32-36. In the following holy centres, the Pitrs are per¬
petually delighted, viz.:—Varaha mountain, Gaya in particular,
in Varanasi where lord Hara himself is present, at the source

1. AsKP. (infra 11.22. 17) states, holy places are no one's private
property. Hence, vv. 28-36 recommend a list of holy places (riven, forests,
mountains, etc) where performance of iriddha is more efficacious. Vidt also
Vifpu Oh. S. ch. 85, SaAkha Smr. 14. 27-29, V&yu P. Ch. 77 and Ma. P. ch.
22 for the lists of such holy places for Sr&ddha.

452

KUrma Purdna

of Ganga, Prabhasa, Bilvaka, on the Nila mountain, Kuruksetra,
Kubjamra, Bhrguturiga, Mahalaya, Kedara, Phalgu tlrtha, in
the Naimi$a forest, particularly in Sarasvati and Pu?kara, in the
Narmada, at Kuiavarta, §ri£aila, Bhadrakarnaka in the
Vetravati, (the Betwa in M.P.) the Visakha (v.l. Vipaja i.e.
the Beas), particularly in the Godavari and on the banks of
the other holy rivers.

37. One propitiates the Pitrs for a month, if the Sriddha
is offered with grains, barleys, pulses, water, fruits and roots,
Syamaka grains, Kalas, Nivaras, Priyangus, wheat, gingelly
seeds and green gram. 1

38. At the time of the Sr&ddha, one should offer the
juice of mango, sugarcane, bunches of grapes and pomegranates.
He shall also give Vifaivas and Kuranias* (different kinds of
grass).

39. He should give fried grains with honey, powdered
fried grains with sugar, assiduously at the time of the Sraddha .
He should give water caltrops and water chestunt (Srdgdfaka
kaSerukas (?) ).

40. Manes are satisfied with the meat of fish for two
months; with Venison for three months; with the meat of the
ram for four months; with the meat of birds for five months;
with the meat of goats for six months and with the meat of the
spotted antelope for seven months.

41. The Pitrs are propitiated for eight months, if Sr&ddha
is offered with the meat of/Epa (deer) and for nine months with
the meat of Ruru deer. With the meat of the boar and the
buffalo they are propitiated for ten months.

42. With the flesh of rabbit and tortoise, he should
propitiate them for eleven months. With the cow's milk and

1. VV. 37-39 show that Pitrs are satisfied for a month by articles of
vegetarian food and Bruit but vv. 40-45 state the periods of time for which
Pitrs are gratified when the flesh of certain animals is served to Brahtnapas
at the time of Sr&ddha. We have similar list of this type in Manu III. 267-
272, Y&j. 258-260, V&yu P. 83. 3-9, Mt. P. 17. 31-35, Bm. P. 220. 23-29
though there is some divergence in some details. Refusal to eat flesh would
punish the refuser by birth as a beast in the next birth, stay in the hell for as
many years as the killed animal had hair on its body (supra I. 18-40)^-A
relic of an old non-vegetarian age. *

•vJ. vid&rifUa bharanddm (?)

11.20.43—21.2

453

milk pudding he shall propitiate them for a year. The satisfac¬
tion due to the fr&ddha with the meat of Vardhrinasa

(rhinoceros or old white goat) extends to twelve years.

43. The Kalajaka, (?) the Mahaialka (sea-crab),
the meat of rhinoceros and the red goat and the honey,
—the food-stuffs of the sages are capable of being beneficent
endlessly.

44. Whether by buying or secu